Posts tagged with: debt

In Crisis Magazine, Acton Research Director Samuel Gregg has a new article that looks at how Catholics reflect on a wide range of financial questions ranging from the federal government’s fiscal woes to consumer debt to a fragile banking system.

Today one looks in vain for Catholic thinkers studying our debt and deficit problems from standpoints equally well-informed by economics and sound Catholic moral reflection. We don’t, for instance, hear many Catholic voices speaking publically about the moral virtues essential for the management of finances such as prudent risk-taking, thrift, promise-keeping, and assuming responsibility for our debts — private or public.

Instead, one finds broad admonitions such as “put the interests of the poor first” in an age of budget-cutting. The desire to watch out for the poor’s well being in an environment of fiscal restraint is laudable. But that’s not a reason to remain silent about the often morally-questionable choices and policies that helped create our personal and public debt dilemmas in the first place.

One Catholic who has proved willing to engage these issues is none other than Pope Benedict XVI. In his 2010 interview book Light of the World, Benedict pointed to a deeper moral disorder associated with the running-up of high levels of private and public debt. The willingness on the part of many people and governments to do so means, Benedict wrote, “we are living at the expense of future generations.”

In other words, someone has to pay for all this debt. And clearly many Western Europeans and Americans seem quite happy for their children to pick up the bill. That’s a rather flagrant violation of intergenerational solidarity.

Read “Debt, Finance, and Catholics” on the Crisis Magazine website.

The curious alignment of Good Friday and Earth Day last week sparked much reflection about the relationship between the natural world and religious faith, but the previous forty days also manifested a noteworthy confluence of worldly and otherworldly concerns. The season of Lent occasioned a host of religious voices to speak out not simply about spiritual hunger, but about material needs too, as political debates in the nation’s capital and around the country focused on what to do about federal spending.

As I explore in an “On the Square” feature at the First Things site today, such discussions “often generate more heat than light.” In “Budget Cuts of Biblical Proportions,” I note the recent formation of a “Circle of Protection” around “programs that meet the essential needs of hungry and poor people at home and abroad.” I also highlight “A Call for Intergenerational Justice: A Christian Proposal for the American Debt Crisis,” which I consider a “valiant attempt to elevate the debate.” If the point of the Call was to raise the discourse to more adult levels, then I think it must be judged a success (insofar as it has had any broader impact). Last week’s roundtable discussion at AEI attests to this, I think.

In the final analysis, however, I judge the Call to suffer the same fate as these other similar campaigns: “Instead of focusing on ways to empower other institutions and levels of government and galvanize them to relieve the burden of the federal government, these efforts simply feed into the fundamentally false dilemma of federal action or no action at all.”

One of the basic problems is that we no longer agree as a society what government is for, what the telos or purpose of the institution of the state is. I argue that we need to reconsider the basic purposes of government, which will then provide us with a framework for prioritizing certain kinds of spending. I also argue that the strategy to pursue where the true costs of government have been hidden by deficit spending and when there is a system that has been “trying to do too much for too many for too long” is to work to privatize and localize, rather than to nationalize and centralize.

This kind of strategy really does offer an alternative to the “lazy” and “unimaginative” options of simply raising taxes (on the rich, the middle class, or both) or cutting spending. Michael Gerson recently said that across-the-board and “indiscriminate cuts are an abdication of governing.” On this view, then, cutting spending and retaining relative spending priorities is not a viable option.

An illusion behind all of these Christian campaigns on the budget crisis is the idea that we can skip over these questions and still have something worthwhile to contribute to the national discussion. This error lies in the belief, as the Princeton ethicist Paul Ramsey put it,

that there is such a thing as hybrid or satyrlike statements of moral fact within the scope of prophecy and precise preaching, and within the competence of Christian deliberation as such, or the deliberations of Christians as such. Statements of moral fact would melt together moral judgments and fact verdicts, principle and application, into something else that is somehow neither and both.

The mistaken impression is that so long as particular programs or policies aren’t explicitly identified in these calls then we are still operating within the legitimate realm of principle rather than making prudential judgments about specifics.

Gerson also says, “Serving the public interest requires a determination of what works and what doesn’t. This is one of the primary duties of those in government.” This underscores one of the sticking points that arose from our discussion of the Call last week. There is a great deal loaded into the term “effective” in the document. One person’s “effective” program is another’s wasteful and superfluous expenditure. Every interest group contends that its programs are the ones that are essential and indispensable. Everyone has their own favorite projects. So again, I ask, what makes a program effective? The Call doesn’t help us here.

So the dynamic of our situation is this: we no longer agree about what the good society looks like, or what government’s role at various levels is relative to that goal, and so we can no longer agree on ways to progress towards that goal. Forming “circles of protection” and calling for intergenerational justice will simply continue to nibble at the edges of and paper over these more fundamental problems until such time as we can begin to answer some of these questions. In the case of the budget this means getting back to basics. But more fundamentally it means agreeing about where we ought to be going.

Thus, writes C. S. Lewis, “Progress means getting nearer the place you want to be.” The question really comes down to where we want to be and what it will look like when we get there; and on that we don’t all agree.

In today’s Acton Commentary, “Debt and the Birth Dearth,” I examine the interrelationship between demographics, economics, and morality, especially within the context of America’s current public debt crisis.

I conclude by pointing to the spiritual nature of our “debts”:

Jesus taught Christians to pray, “Forgive us our debts.” If we do not renew and reform our culture along the lines suggested here, a renewal that must be led by Christians acting as agents of transformative grace, the debts for which we must pray forgiveness will be far weightier than those incurred by the federal government.

In a primary sense, of course, all of our debts, sins, and transgressions are more than we can afford to make recompense for. This is why the atoning work of Jesus Christ, in his life, death, and resurrection, is of fundamental importance.

But this reality doesn’t remove our responsibility to respond to God’s saving grace in thankfulness and in “fear and trembling.” Instead Christ’s work makes our even meager attempts at faithfulness possible and meaningful.

The Heidelberg Catechism describes this daily conversion of the Christian, the turning away from sin and toward Christ, in terms of death and life, mortification and vivification. This “mortification of the old man” is a dying-to-self, “a sincere sorrow of heart, that we have provoked God by our sins; and more and more to hate and flee from them.” Vivification, by contrast, is “a sincere joy of heart in God, through Christ, and with love and delight to live according to the will of God in all good works.”

A critical part of this “joy of heart in God, through Christ,” must manifest itself in the celebration of God’s gift of life itself. This includes promoting faithful procreation and parenting, and as Russell Moore has argued so well, promoting a culture of adoption.

Luther famously described parenthood as a sacred calling.

Preaching on “The Estate of Marriage” in 1522, Luther said:

Now observe that when that clever harlot, our natural reason (which the pagans followed in trying to be most clever), takes a look at married life, she turns up her nose and says, “Alas, must I rock the baby, wash its diapers, make its bed, smell its stench, stay up nights with it, take care of it when it cries, heal its rashes and sores, and on top of that care for my wife, provide for her, labor at my trade, take care of this and take care of that, do this and do that, endure this and endure that, and whatever else of bitterness and drudgery married life involves? What, should I make such a prisoner of myself? O you poor, wretched fellow, have you taken a wife? Fie, fie upon such wretchedness and bitterness! It is better to remain free and lead a peaceful, carefree life; I will become a priest or a nun and compel my children to do likewise.”

What then does Christian faith say to this? It opens its eyes, looks upon all these insignificant, distasteful, and despised duties in the Spirit, and is aware that they are all adorned with divine approval as with the costliest gold and jewels. It says, “O God, because I am certain that thou hast created me as a man and hast from my body begotten this child, I also know for a certainty that it meets with thy perfect pleasure. I confess to thee that I am not worthy to rock the little babe or wash its diapers, or to be entrusted with the care of the child and its mother. How is it that I, without any merit, have come to this distinction of being certain that I am serving thy creature and thy most precious will? O how gladly will I do so, though the duties should be even more insignificant and despised. Neither frost nor heat, neither drudgery nor labor, will distress or dissuade me, for I am certain that it is thus pleasing in thy sight.”

A wife too should regard her duties in the same light, as she suckles the child, rocks and bathes it, and cares for it in other ways; and as she busies herself with other duties and renders help and obedience to her husband. These are truly golden and noble works. This is also how to comfort and encourage a woman in the pangs of childbirth, not by repeating St. Margaret legends and other silly old wives’ tales but by speaking thus, “Dear Grete, remember that you are a woman, and that this work of God in you is pleasing to him. Trust joyfully in his will, and let him have his way with you. Work with all your might to bring forth the child. Should it mean your death, then depart happily, for you will die in a noble deed and in subservience to God. If you were not a woman you should now wish to be one for the sake of this very work alone, that you might thus gloriously suffer and even die in the performance of God’s work and will. For here you have the word of God, who so created you and implanted within you this extremity.” Tell me, is not this indeed (as Solomon says [Prov. 18:22]) “to obtain favor from the Lord,” even in the midst of such extremity?

Now you tell me, when a father goes ahead and washes diapers or performs some other mean task for his child, and someone ridicules him as an effeminate fool—though that father is acting in the spirit just described and in Christian faith—my dear fellow you tell me, which of the two is most keenly ridiculing the other? God, with all his angels and creatures, is smiling—not because that father is washing diapers, but because he is doing so in Christian faith. Those who sneer at him and see only the task but not the faith are ridiculing God with all his creatures, as the biggest fool on earth. Indeed, they are only ridiculing themselves; with all their cleverness they are nothing but devil’s fools.

[Martin Luther, vol. 45, Luther’s Works, Vol. 45: The Christian in Society II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann, Luther’s Works, 39-41 (Philadelphia: Fortress Press, 1999).]

Thus Christians, in celebrating life, marriage, family, and children, must risk being worldly derision and ridicule, relying on heavenly wisdom rather than the devil’s foolishness.

Thrift almost seems like a lost virtue among much of our governing class. It is also true of the general population. We don’t have to just look at our staggering public debt, but consumer credit card debt tells the story too. In a past post on the virtue of thrift, Jordan Ballor reminds us that “thrift is one of the things that separates civilized capitalism from savage consumerism.”

When I worked for U.S. Congressman Gene Taylor in Mississippi, we had a lot of second-hand office equipment. The boss was always serious about saving tax dollars. I know there are still representatives out there that take thrift seriously. However, we should also let the illustration provided by Amity Shlaes on Calvin Coolidge over at National Review sink in, especially given some of the lavish entertainment we hear about in Washington:

For Coolidge, no savings was too small to overlook. Recently William Jenney, the archivist for the state of Vermont at the Coolidge homestead, pulled out for me an old looseleaf notebook. It contained the White House housekeeper’s journal of outlays for White House entertainment. The White House, even then, received tens of thousands of visitors a year; the Coolidges hosted Col. Charles Lindbergh and Ignacy Padereweski, the pianist and politician. There were many days when Coolidge shook 2,000 hands. But he also kept an eye on the budget. For 1926, the housekeeper itemized each purchase for each event; the total was $11,667.10. For 1927 she managed to get the amount down to $9,116.39. The president reviewed this and wrote her a note: “To Miss Riley, very fine improvement.”

Shlaes, who has a forthcoming book on Calvin Coolidge coming out soon, was interviewed in Religion & Liberty’s 2009 fall issue. She discusses her book The Forgotten Man and the Great Depression in the interview.

I have also touched on Coolidge on the PowerBlog. In a post titled “Keep Cool with Coolidge,” I linked to a great recording on Coolidge talking about the cost of government spending. Have a listen:

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

Last night Gideon Strauss of the Center for Public Justice was generous enough to join us for a public discussion of the recently-released document, “A Call for Intergenerational Justice: A Christian Proposal for the American Debt Crisis.” This document has occasioned a good deal of reflection here at the PowerBlog, and Gideon took the time to engage this reflection, introducing the context of the Call and answering questions about it. Gideon got to chide me for not signing the document and I got to elaborate a bit on why I have chosen not to affix my imprimatur.

We recorded the event and hope to have the discussion, including some lively Q&A from the audience, up on the site early next week. Meanwhile, this week’s edition of Capital Commentary features a series of short reflections on the Call, from both signers and non-signers. My summary statement is included:

NO: While I praise the Call for its effort to bring the moral aspects of the public debt crisis facing America to broader attention, I have not signed on for reasons of both principle and prudence. With regard to principle, I find no coherent framework contained in or entailed by the Call for judging what the federal government’s primary responsibilities are, whether with respect to national defense, criminal justice, infrastructure, foreign relations, entitlements, or other social programs. The Call moves too easily and quickly from God’s clear concern for the poor to endorse particular federal governmental responsibilities. This gives the clear impression that direct federal assistance to the poor is somehow divinely mandated, an impression that does not do justice to the responsibilities of other social institutions, particularly the church. On the prudential level the Call does not make the case strongly enough that various entitlement programs are the core of the budget dilemma, and signers of the document are construing it in ways that are mutually exclusive. We are in a situation where difficult choices need to be made about governmental spending, and the Call does not provide a principled or prudentially helpful framework for making these tough decisions.

—Jordan J. Ballor is a Research Fellow at the Acton Institute for the Study of Religion & Liberty

Just a reminder that tonight, March 10, the Acton Institute is hosting an Open Mic Night where a discussion of opposing views on America’s Debt Crisis and A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis will occur. Acton Institute research fellow Jordan Ballor will be joined by Dr. Gideon Strauss, CEO of the Center for Public Justice which helped issue “A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis.” Please join us tonight for a vigorous discussion. As always questions from those in attendance is welcomed and encouraged. The event will be taking place at the Derby Station (2237 Wealth St SE, East Grand Rapids 49506). Seating begins at 6:00 pm and the discussion starts at 6:30 pm.

More details on tonight’s Open Mic Night can be found here.

A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis can be found here.

Ballor’s criticism of the Call can be found here.

One of the main points of the “What Would Jesus Cut?” campaign is the pitting of defense spending against charitable social programs. The assumption is that Jesus would obviously endorse and campaign for the welfare state over the military. A common perception of the U.S. armed forces by many of the religious left is that they are the perfect embodiment of America as “corrupt empire.”

At Acton, all of our commentators on the budget have consistently said all spending measures must be on the table for addressing the federal deficit and debt, including defense. But entitlement promises and their mismanagement is by far the biggest obstacle towards a plan for fiscal responsibility.

Previously, in “Shane Claiborne’s Budget Babbling,” I pointed out the absurdity of Claiborne quoting Martin Luther King’s maxim: “A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.” Does Claiborne not see entitlements as social spending, which is by far the largest expenditure?

In his column, I think Claiborne is frankly disrespectful to our military, viewing them solely as bomb hurlers and keepers of arsenals of death. He says, “cutting $3 mosquito nets that can save lives while continuing to spend $200,000 a minute on the military should raise some flags of a different sort.”

In his disrespect for the military, Claiborne makes no mention of all the humanitarian aid and assistance provided by the U.S. armed forces. One could make an argument that the military does not need to be involved in humanitarian aid, but weighed against the things Claiborne says should not be cut, the military towers over those efforts when it comes to humanitarian assistance and aid. Often, the military is vital for not just logistically delivering all the aid but helping to secure a troubled nation so aid is delivered efficiently, humanely, and in a fair manner.

The United States military has recently led humanitarian missions in Haiti after the earthquake, the Republic of Georgia, the Philippines, Indonesia, and no doubt stand ready to deliver food and medical assistance to Libya. Those nations are only a few examples of some of the humanitarian benefits of our military might. The Navy has ships that serve as floating hospitals for people in need of evacuation for medical care. In fact, their secondary mission is supporting humanitarian relief, one such example is the USNS Comfort. The Comfort deployed to Haiti after the earthquake in 2010.

My point here is I think the religious left has for too long stereotyped our armed forces and its mission. While they should be applauded at times for raising awareness of issues of peace and justice, it needs to be done responsibly and with greater respect to those who serve.

The military, after all, is under the authority of the civilian government. Shane Claiborne’s bumper sticker theology where he toasts “all who would rather see ice cream dropped from planes rather than bombs,” and proposes that the military hold bake sales so the men and women will be able to wear the uniform of our armed forces is demeaning. It cheapens the men and women who have not only shown courage in defense of our nation but compassion.

Writing for the Huffington Post, Shane Claiborne is also asking “What Would Jesus Cut?” I’m still opposed to the whole notion of reducing Christ to budget director, as my earlier post points out. But Jesus as Secretary of Defense of the United States or rather, Jesus as secretary of peace as proposed by Congressman Dennis Kucinich is equally unhelpful. Mark Tooley, president of IRD, has already weighed in on Shane Claiborne’s not so brilliant drafting of Jesus for president.

As a signer of “A Call for Intergenerational Justice,” one should assume Claiborne is serious about deficit reduction. We should take him at his word, but what about defense spending for deficit reduction and the proper role of government? And as John has already pointed out in his post, and what everybody should know, is that defense cuts alone will not balance the budget.

There are responsible conservative lawmakers, like U.S. Congressman Justin Amash from right here in West Michigan, that have rightfully said defense cuts should be on the table as part of plan for fiscal responsibility. In terms of the proper role of government, defense spending is a clear federal mandate for taxing and spending (Article 1, Section 8). The constitution should still be relevant, and one could assume we may not be in the same spending mess we are in right now if it was taken more seriously.

Claiborne says, “Even though the 533 billion dollar military budget is the elephant in the room and the gushing, bleeding wound of America’s deficit … it has been the sacred cow.”

This is what is unhelpful, and Mark Tooley has already pointed this out in his own response to “What Would Jesus Cut?”, that “probably Claiborne doesn’t know that ‘programs of social uplift’ have out expensed defense for 40 years, starting with the Nixon Administration.” Defense spending is 20 percent of the annual budget, while Medicare and Medicaid takes up 23 percent of the budget and social security is 20 percent as well, but tack on another 12 billion in annual dollars. Claiborne says “As Dr. [Martin L.] King said, ‘A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.” But this is clearly not the case as Clairborne just pulled out a pithy maxim without ever looking at any real numbers.

Tooley also makes a good point about Claiborne’s Anabaptist tradition as well:

Claiborne, an Anabaptist, is author of Jesus for President, a 2008 book describing government as the biblical Whore of Babylon. Oddly, many neo-Anabaptists ferociously denounce government as demonic, almost sounding Libertarian, while still demanding more and more government for politically correct social programs.

Claiborne believes America is the evil imperialist par excellence. But why is it then okay for God to ordain that same ‘evil’ state to fill the bellies of the masses and provide for their every social need through government fiat?

This brings up a good point about rhetoric versus reality. The nuclear freeze crowd of the 1980s hyperventilated across the United States and Western Europe with help from Moscow because Ronald Reagan was strengthening the NATO alliance by sending nuclear Pershing II missiles into Europe. Reagan’s efforts were disastrous for the Soviet Union, and the peace he achieved dwarfed the objectives of the same old arms agreements advocated by the nuclear freeze movement.

Perhaps, “A Call for Intergenerational Justice” would have been better served without the inclusion of such names as Jim Wallis and Claiborne. Serious matters call for a more serious discussion. I reviewed The Scandal of Evangelical Politics by Ronald Sider, who is also a signer of “A Call for Intergenerational Justice.” Still left of center, Sider praised market forces, saying, “On balance, a market economy respects human freedom better, creates wealth more efficiently, and tends to be better at reducing poverty.”

Claiborne can make no such statement. He seems to view the free-market as a construct of an evil imperialistic American empire. Markets seem only useful to him in the context of underpaid enlisted military men and women selling cookies to buy their uniforms. Claiborne may have something worthwhile to say every once in a while, his bio is interesting to say the least, but on budget matters and defense spending he’s clearly babbling.

Last week’s issuance of “A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis” has occasioned a good bit of discussion on the topic, both here at the PowerBlog and around various other blogs and social media sites.

It has been interesting to see the reaction that my comments about the Call have generated. Many have said that I simply misunderstood or misread the document. I have taken the time to reread the document and do some reassessment of the entire debate. Unfortunately this has raised more questions than answers for me thus far.

Gideon Strauss, CEO of the Center for Public Justice, has kindly offered to help us sort out some of these concerns. He’s in Grand Rapids later this week and has generously agreed to a public discussion in an open mic, informal setting we’re calling, “Opposing Views: America’s Debt Crisis and ‘A Call for Intergenerational Justice.'”

Details are below and at the Facebook event page. We plan to record the event and make it available for those who aren’t able to join us. But if you are, come along and bring your questions.
(more…)

Budget battles have heated up recently throughout the United States, and President Obama’s budget proposal has not been exempted from the intense discussion.

The current proposal by the President pushes our national debt to $15.476 trillion or 102.6 percent of our GDP.  Furthermore, there are no cuts to entitlement spending which consist of 57 percent of the spending in the budget, or approximately $2.14 trillion.

While it is imperative to our economic recovery to have a budget that is fiscally sound, it is also crucial to have a budget that is morally sound.  There are critics to cutting entitlement programs, however, a fiscally sound budget which may require a look at entitlement cuts and reforms, will help the poor and vulnerable.  If we continue the spending trend the United States has been fostering under previous budgets than economic recovery will be hampered which means less job opportunities.  The poor and vulnerable will be dependent on entitlement programs, violating the principle of subsidarity.

A fiscally responsible budget also abides by stewardship principles.  To be good stewards we must look long term and create a strong and stable prospering economy not just now, but for our children and grandchildren.  Monsignor Ignacio Barreiro-Carámbula addresses this issue in his blog post:

…we are leaving our debts to future generations. We are asking them to pay the principal and the interest on our debt with their labors. This is akin to forcing them into a form of indentured servitude to us, and it will last long after we have gone to meet our Maker. By law, one can reject an inheritance if has more liabilities than assets, but a citizen cannot reject public debt if he wants to remain a citizen…

Rev. Sirico also articulates the necessity of morality in the Federal Budget during his recent interview with Raymond Arroyo on EWTN’s World Over.