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.
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…)
I am a devout fan of capitalism. It is the best system ever devised for making self-interest serve the wider interest. This system is responsible for many of the great advances that have improved the lives of billions—from airplanes to air-conditioning to computers.
Among many other bizarre claims in his most recent article at The American Conservative, Patrick Deneen writes,
Today’s conservatives are liberals — they favor an economy that wreaks “creative destruction,” especially on the mass of “non-winners,” increasingly controlled by a few powerful actors who secure special benefits for themselves and their heirs….
Pace Inigo Montoya, I actually have no idea what Deneen thinks creative destruction means in this context.
Setting aside the question of whether or not it is a bad thing (or accurate, for that matter) to say that “[t]oday’s conservatives are liberals,” I am far more concerned with how Deneen thinks creative destruction is “wreaked” upon “non-winners.” This is further complicated by his implication that creative destruction supports, rather than threatens, “a few powerful actors.” (more…)
Earlier this month, U.S. Supreme Court Justice Antonin Scalia gave a lecture at the Lanier Theological Library, in which he explored the values of capitalism and socialism and their relative consistency with Christianity and the common good. While not asserting that either system is inherently “more Christian,” he does comment on the extent to which Christian principles are able to participate in each. He states:
While I would not argue that capitalism as an economic system is inherently more Christian than socialism … it does seem to me that capitalism is more dependent on Christianity than socialism is. For in order for capitalism to work – in order for it to produce a good and a stable society – the traditional Christian virtues are essential.
See the complete video of Justice Scalia’s lecture below.
Capitalism is routinely castigated as an enemy of the arts, with much of the finger-pointing bent toward monsters of profit and efficiency — drooling only for money, caring nothing for beauty, and so on. Other critiques take aim at more systemic features, fearing that the type of industrialization that markets sometimes tend toward will inevitably detach artists from healthy social contexts, sucking dry any potential for flourishing as a result.
Yet while free economies certainly introduce a unique series of challenges for artists and consumers alike, and despite the wide array of bottom-dollar record-company execs and merchandising-obsessed Hollywood crackpots that demonstrate such obstacles, recent increases in economic empowerment have also led to plenty of artistic empowerment in turn.
Empowered to Create
The more obvious and overarching examples of this have to do with the simple ways in which widespread prosperity has freed up our time, energy, and resources. As collaboration and innovation accelerate, folks are continuing to discover new ways of doing more with less. As result, the tools and time needed to participate in a variety of artistic ventures, from hand-painting to stage acting to music production, are closer to common fingers than ever before.
Of course, market forces aren’t perfect. As channels of culture, they mostly funnel what they funnel, and that includes squalid appeals to the lowest common denominator. But neither are such forces limited to the hands of the tasteless and trite. Indeed, despite the best efforts of the powerful and privileged, many artists are now finding themselves increasingly equipped to bypass the big shots altogether, taking their art and their audiences with them, from the purchase of their paintbrushes to the publication of their portrait.
As a young boy, I dreamed of one day becoming a filmmaker. After working only two summers at minimum wage, I was able to save up enough cash to put that dream to the test, purchasing a-state of-the-art video camera and my very own digital editing equipment. Thanks to the innovations of others, and the basic freedoms that unleashed it all in the first place, at the age of 16, I was able to secure the tools needed to begin my work — tools that, only a decade prior, were confined to the hands of Hollywood bigwigs. (more…)
As we noted yesterday, rock star Bono is now preaching the good of capitalism in alleviating poverty. James Pethokoukis at AEI illustrates exactly what happened in China when the power of entrepreneurial capitalism was unleashed.
Bono spoke on the topic of capitalism and poverty at the 2012 Global Social Enterprise Event at Georgetown University:
In the world of celebrity-do-gooders, Bono has earned the reputation of being more than a mouthpiece. Over two decades, the musician has created the ONE campaign, worked with Amnesty International, collaborated on the Band Aid concerts, and became increasingly involved in poverty-stricken Africa. He worked for years to promote debt forgiveness for African nations, while working for increased foreign aid.
And now? Bono says capitalism is the answer. Rudy Carrasco writes at Prism Magazine:
…Marian Tupy, who writes at the Cato Institute blog, ‘For years, Bono has been something of a pain, banging on about the need for billions of dollars in Western foreign aid…’
The world has taken notice that Bono has adjusted his economic tune. In a November 2012 speech at Georgetown University, Bono said, ‘Aid is just a stopgap. Commerce [and] entrepreneurial capitalism take more people out of poverty than aid.’ One month earlier Bono had shared at a tech conference in Ireland that he was humbled to realize the importance of capitalism and entrepreneurship in philanthropy.
These recent declarations, however, have been brewing for a few years. A 2010 New York Times op-ed by Bono notes how ‘lefty campaigners’ and business elites are learning to collaborate: “The energy of these opposing groups is coming together [because both] see poor governance as the biggest obstacle they face.”
Bono’s affirmation—that business takes more people out of poverty than aid—should be a rallying cry for a new generation.
Anyone who’s driven across the American landscape knows that there will be a familiar string of fast-food chains, gas stations and box stores along the expressways. You could virtually eat the same meal as you drive from one coastline of America to the other. Michael Matheson Miller, Research Fellow and Director of PovertyCure at the Acton Institute, takes up this issue, asking, “Does capitalism destroy culture?”
[S]ince the cultural critique comes from political observers at almost every point on the political spectrum, and since the bureaucratic-capitalist economies of the world really are cultures in crisis, the criticism is worth attending to seriously.
If we are going to analyze the cultural effects of market economies then I think the one of the first things we need to do is distinguish between those things Peter Berger called “intrinsic” to capitalism and those “extrinsic” to it. We need to distinguish among at least three things:
- the cultural effects caused by capitalism,
- effects aided and abetted by capitalism,
- and those things that exist alongside capitalism and are often conflated with capitalism, but that are distinct from it.
I will say from the outset that I support open, competitive economies that allow for free exchange, but I would not call myself a “capitalist.” Capitalism is generally a Marxist term that implies a mechanistic view of the economy and a false dichotomy between “capital” and “labor.” Capitalism also comes in a variety of forms and can mean many things. There is corporate capitalism, oligarchic capitalism, crony capitalism, and managerial-bureaucratic capitalism, such as we have in the United States. However, cultural critics of capitalism usually don’t make those distinctions and, even if they did, many would still be critical of an authentically free market. So without trying to tease apart all of these strands at the outset and so risk never getting anywhere let me use the term “capitalism” and ask and answer the question with the broadest of brushstrokes. Does capitalism corrode culture? I think the answer is yes and no.