Posts tagged with: common good

propertyPlease enjoy this guest post by Fr. Alejandro Crosthwaite; he reviews Wolfgang Grassl’s Property (Acton Institute, 2012) for the PowerBlog. Fr. Crosthwaite is dean of social sciences at the Pontifical University of St. Thomas Aquinas in Rome.

Book Review: Property

By Alejandro Crosthwaite

The 2012 monograph entitled “Property” by Prof. Wolfgang Grassl, Full Professor of Business Administration and holder of the Dale and Ruth Michels Endowed Chair in Business at Saint Norbert’s College (De Pere, Wisconsin, USA), and published by the Acton Institute in its Christian Social Thought Series, argues that the Roman Catholic view on property as an institution with a divinely ordained purpose deemphasizes the rights of ownership and emphasizes the duties associated with it. Furthermore, he claims that the rights associated with property may be very different from one another as they touch upon different types of relations with reality. Different categories of property will involve specific duties. Property rights are thus in the Catholic Tradition neither absolute nor uniform nor are their ethical implications. The right to private property, he contends, is closely linked to the duty to contribute to one’s personal flourishing, the well-being of one’s family, and that of the community as a whole. Having control over more property, also involves greater duties toward one’s neighbors: with greater power, more responsibility! (more…)

Rosa’s Fresh Pizza in Philadelphia has now given away more than 10,000 slices of pizza, using a unique “pay-it-forward” system where “customers can pre-purchase $1 slices for those in need.”

The story is inspiring on a number of levels, illuminating the power of business to channel the best of humanity toward meeting complex needs in new and unexpected ways, often quite spontaneously.

The owner, Mason Wartman, left his job on Wall Street to start the restaurant, following his vocational aspirations and bringing a new product and service to this Philadelphia neighborhood. This is a great social benefit in and of itself, and yet the owner and his customers went further, responding to other signals in their community through generosity and innovation from the bottom up. As several homeless people in the video explain, the grace-filled approach of the business and its customers made a remarkable impact, giving them peace, encouragement, and empowerment. (more…)

symbol for the transhumanist movement

symbol for the transhumanist movement

I have a large family. Yes, I have 5 children of my own, but I also have 23 nieces and nephews and 30+ great-nieces and nephews. Large.

And we’ve heard it all. “Don’t you know what causes that?” (usually chortled with an accompanying poke in the ribs.) “Are you done now?” “Wow, you’ve got your hands full…” (translated: “Dear heavens, what is wrong with you people??”)

It’s all good. Say what you want; we like having loud family gatherings, trying to figure out how many chairs we’re going to need for Thanksgiving, buying in bulk and generally holding up our end of the demographic scale, since there are so many “child-free” couples these days. And as irritating as the rude remarks can be, they don’t come close to the idiocy of Zoltan Istvan, a self-described transhumanist and author, who’s recently penned an article titled, “It’s time to consider restricting human breeding.” (more…)

Michael J. Gerson’s encomium to Jim Wallis’ book on the common good includes this curious paragraph:

Nearly every Christian tradition of social ethics encompasses two sorts of justice. The first is procedural justice: giving people what they deserve under contracts and the law. The second is distributive justice: meeting some needs just because human beings are human beings. This is not the same thing as egalitarianism; confiscation is not compassion. But distributive justice requires a decent provision for the vulnerable and destitute. And this is not just a matter of personal charity. Social justice is more than crumbs from the table; it depends on the existence of social and economic conditions that allow people to live, work and thrive.

Gerson should be applauded for grappling with such substantive doctrines as the common good and social justice. It is certainly brave to do so within the confines of a short opinion piece.

But his treatment of these in the context of this short op-ed illustrate the difficulty of doing so in a responsible fashion. For one thing, the common good is perhaps one of the most difficult concepts to get a handle on in the history of Christian moral reflection. In the end, Gerson summarizes it as “the set of social circumstances that allows everyone to flourish.” We might quibble with this description as not quite getting at the common good as a telos rather than a process, but given that he quotes John Paul II in the previous line, this isn’t that large of a quibble.

We might also note that even though it is commonly associated with modern Roman Catholic social thought, as Gerson notes, the idea of the common good is much more of a catholic legacy of Christianity shared by a variety of Christian traditions. See, for instance, Gerson’s claim that Wallis’ invocation of the common good is “further evidence of the intellectual advance of Catholic social teaching across Christian confessions.” I think this is probably true in the case of Wallis and many evangelicals, and in this Roman Catholic social thought has done a great service in preserving this inheritance and serving as a reminder and inspiration for those who have forgotten the place of the common good in their own tradition’s moral reflection.
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Blog author: kspence
Monday, August 1, 2011
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It looks like Congress will vote later today or this evening to raise the debt ceiling and avert a possible default by the United States Treasury. How the debt ceiling compromise will fair when measured against Acton’s Principles for Budget Reform it is too early to know, but one thing is certain: if the deal contains a single budget cut for even the most ineffective of social programs, we’ll hear screams of protest from Jim Wallis and his Circle of Protection.

Already parts of Washington are “livid over the extent of the deal’s domestic spending cuts, as well as the absence of any immediate tax hikes on wealthier Americans.” Coalitions that have a confused idea of the common good won’t like a debt deal that threatens to reflect economic realities and truths about the human person—and this plan doesn’t even have the support of many important conservatives.

As Jim Wallis explained the progressive Christian’s view of the debt negotiations:

Our country is in the midst of a clash between two competing moral visions, between those who believe in the common good, and those who believe individual good is the only good. A war has been declared on the poor…

Wallis reveals here a fundamental misunderstanding of the common good, and thus of politics. To Circle of Protection and its allies, the common good is achieved by higher taxation of the wealthy and redistribution of wealth: as everyone gets his check on the first of the month, justice is served. What redistributionists don’t understand is that simply running all the money through a common mill doesn’t mean you’re serving the common good. A large administrative state is not a sign of flourishing communal society.

An idea of the common good must be grounded in a correct vision of human nature, and the class warfare lens through which Wallis views the world distorts by materialism his perception. What is called the common good is in fact the common advantage, and belief in the common advantage is indeed belief that “individual good is the only good.”

Government for the sake of the common good requires a free citizenry, because without the freedom to make choices of moral consequence, a people cannot do good. Thus, taking the means of private charity and redistributing it for the sake of material equality is not practicing government for the common good.

In my 2009 commentary addressing the nation’s debt crisis I included words from Admiral James B. Stockdale. The full quote comes from an essay on public virtue from the book Thoughts of A Philosophical Fighter Pilot. In his 1988 publication, Stockdale declared:

Those who study the rise and fall of civilizations learn that no shortcoming has been surely fatal to republics as a dearth of public virtue, the unwillingness of those who govern to place the value of their society above personal interest. Yet today we read outcries from conscientious congressman disenchanted with the proceedings of their legislative body and totally disgusted with the log-jamming effect of their peers’ selfish and artful distancing of themselves from critical spending cutbacks, much needed belt-tightening legislation without which the long-term existence of our republic itself is endangered.

The religious left, on cue, descended to the temple of irresponsible spending to circle the sacred debt wagons. I’ve already addressed the problems of baptizing Christ into the big government for the poor mantra. Just to briefly add to that, we have a $1.5 trillion deficit this year alone. Our total national debt is just over $14.5 trillion. The annual federal budget was $1.86 trillion in 2001. This year the budget is estimated to end up at $3.82 trillion. For the mathematically challenged prophets circling Washington, that number has more than doubled in one decade.

Is robbing our citizenry and its future inhabitants of opportunity the best we can do for the poor and for the common good? Is the crumbling failed experiment of government as overseer and caretaker the best the nation has to offer those who are marginalized and need help? Because if the answer is feeding a government that has grossly mismanaged all the income it collects by continually extending its credit limit then we suffer from the poverty of sense and ideas.

If it is not the answer, then unfortunately some clerics in Washington are using the poor as pawns or calves in their temple sacrifice to protect their ideological god who needs another “revenue” boost before it comes crashing down like a toddler after a sugar high. The fact that so many religious leaders are stoked up about necessary budget cuts only serves as a reminder of just how big, bloated, and politically useful big government has become.

With health care moving back to center stage in Washington, we’re publishing Dr. Donald Condit’s Acton monograph A Prescription for Health Care Reform as a free eBook readable in a variety of formats. This excellent work continues to be available for $6 (paperback) in the Acton Bookshoppe.

For your free eBook, visit Acton’s Smashwords page. The Condit book will soon be available in the Kindle store (no charge for that, either) and in other eBook retail sites. We’ll keep you updated when they become available.

Via Smashwords, you can download digital versions of the 81-page health care monograph for eBook readers, smart phones and computer screens.

The monograph was released before the passage of the Patient Protection Act in March. Dr. Condit has recently authored an update in the November 2010 issue of the Linacre Quarterly, published by the Catholic Medical Association. The medical association has graciously offered readers of the Acton PowerBlog an open link to Dr. Condit’s new article, “Health-Care Counter-Reform.”

The Jan. 5 Acton commentary was based on the Linacre article. Read “Obamacare and the Threat to Human Dignity” by Dr. Donald Condit.