Acton University 2015 is about to get underway at DeVos Place in Grand Rapids, Michigan, and our friend Al Kresta has already taken up residence on the gallery overlook level for his week of Kresta in the Afternoon remote broadcasts. His first guest from Acton University was our own Kishore Jayabalan, director of Istituto Acton in Rome, who sat down for a twenty minute discussion of Pope Francis, Laudeto Si, and the compatibility of capitalism with Christianity. The full interview is available via the audio player below.
A draft of Laudato Sii is circulating and causing an uproar. This document seems to align with climate scientists, arguing that “the bulk of global warming is caused by human activity.” However, this draft may not be the final encyclical, Rev. Federico Lombardi, a Vatican spokesman, said that it is merely a “intermediate version” and not the final encyclical.
Whether or not this is the final language and content that will be in the upcoming encyclical on the environment, much of the dialogue starting on Thursday (when the encyclical is officially released) will be on if anything in the draft has been changed and if it has, why. The Washington Post asked Acton’s Director of Research, Samuel Gregg to comment:
“If this is indeed not the final text, as the Holy See’s press office is stating, then much of the attention will be on differences between the draft text and the actual encyclical. That will fuel ultimately unprovable speculation on why the things that were changed were altered, thereby potentially distracting from the messages of the final text,” he said.
An Italian magazine on Monday published what it claims to be a leaked copy of Pope Francis’ highly anticipated encyclical on the environment, including papal backing for the idea that human beings are primarily responsible for climate change, but the Vatican warned the document is a draft and should not be considered official.
How the Pope Could Turn U.S. Climate Politics Upside Down
Eric Roston, BloombergBusiness
Pope Francis sees it as an issue intrinsic to morality, social justice, and theology. Papal statements on the environment go back at least to 1971. Pope John Paul II spoke of “human ecology” and the sacred earth throughout his pontificate, from the late ’70s until his death in 2005.
Will the Papal Encyclical Bring the ‘Francis Effect’ to the Climate Debates?
Jim Wallis, Huffington Post
As we have seen with other issues, including women’s rights, gay rights, and poverty, Francis is intent not on upending Catholic Church doctrine but on changing Church emphasis and tone. He seeks to transition the image of the Church from dogmatic and infallible to humble and present in the world’s pain, suffering, and challenges.
Speaking on The Steve Malzberg Show on Newsmax TV on Friday, Rev. Robert Sirico addressed questions regarding the new papal encyclical, Laudato Si’, which reportedly will be released this week.
Sirico commented on Pope Francis’ tendency to speak “off the cuff,” saying this may be exploited by the press or others who simply want to push their own agenda regarding the environment and climate change. Sirico also expressed trepidation regarding the pontiff’s plan to address a joint session of Congress during his U.S. visit in September.
Had I been asked, and I wasn’t, on whether the Pope should address the joint session of Congress, I would’ve said no,” Sirico said.
Why? Because it lends a whole political atmosphere to whatever he’s going to be saying to the Congress.
There’s no way the Pope is going to come out of that chamber without people putting a political spin on it whether to the right or the left,” Sirico said.
The Pope is visiting us not as the head of Vatican City State, not as a politician, not as a monarch, but as a pastor, as a bishop.”
Archbishop Pedro Barreto Jimeno of Huancayo, Peru, told Catholic News Service: “(The encyclical) will have many critics, because they want to continue setting rules of the game in which money takes first place. We have to be prepared for those kinds of attacks.”
Protecting the Whole of Creation
La Civiltà Cattolica
In many societies, from the 1970s to the beginning of the 1990s, awareness of ecological threats grew consistently and progressively. Saint John Paul II was the first pope to talk about the consequences of industrial growth, massive urban concentrations and vastly increased energy needs.
Martyred American nun could be the patron saint of the pope’s eco-encyclical
John L. Allen Jr, Crux
On Thursday, however, Francis provided an indirect clue that there’s another strong candidate as the patron, someone much closer in time though not yet formally declared a saint: Sister Dorothy Stang, an American missionary nun assassinated in Brazil in 2005 for defending the Amazon rainforest and the rights of poor farmers.
With the newest papal encyclical due out soon, and with its purported title to be Laudato si’ [Praised Be You] from St. Francis of Assisi’s great prayer, The Canticle of the Sun, Acton’s director of research Samuel Gregg takes a closer look at this saint.
St. Francis of Assisi loved God’s created world; of that there is no doubt. However, is he the patron saint of the eco-warrior crowd? Gregg says there are far too many myths that surround this great servant of God. For instance, many people attribute the Peace Prayer (“Lord, make me an instrument of your peace…”) to St. Francis of Assisi. Not true.
It was written by Sebastian Temple, a twentieth century South African born composer. The prayer on which Temple based the hymn can’t be traced further back than a French magazine published in 1912.
The text to which I always turn whenever claims about Francis of Assisi are made is Augustine Thompson O.P’s meticulously researched Francis of Assisi: A New Biography (2012). The real strength of this biography is the way it rigorously analyzes the documentary record and sources and shifts out what is reliable from that which is hearsay and legend.
In an interview with the National Catholic Reporter, the director of Acton’s Rome office, Kishore Jayabalan, offered his thoughts on the upcoming papal encyclical on the environment. Jayabalan told the Reporter’s Brian Roewe that he did not deny that climate change exists, since it indeed changes all the time. Jayabalan’s concern is that the upcoming encyclical won’t be based on sound scientific research.
To say that the science requires us to do X, Y and Z, I’m skeptical about that because I’m not sure exactly if the problem has been adequately understood and described so that everyday people can make sense of it and help us understand what we should do about the problem,’ he said.
There has been much speculation regarding Pope Francis’ upcoming encyclical on ecology. Will he side with those who raise the alarm on climate change? Is he going to choose a moderate approach? Will the encyclical call for changes to help the poor?
Commonweal’s Michael Peppard seems to think Cardinal Peter Turkson, the Ghanaian prelate and President of the Pontifical Council for Justice and Peace, has lifted the curtain on the pope’s upcoming encyclical. Cardinal Turkson gave a lecture last week, entitled, “Integral ecology and the horizon of hope: concern for the poor and for creation in the ministry of Pope Francis” which seemed to do more than simply hint at the themes of the ecology encyclical. As Peppard said, Cardinal Turkson “might well have titled it, An outline of the Pope’s forthcoming encyclical.” (more…)
Samuel Gregg, Director of Research at Acton, discusses Blessed John Paul II’s 1993 encyclical Veritatis Splendor (The Splendor of Truth) in a new article in Crisis Magazine. Entitled, ‘Veritatis Splendor: The Encyclical That Mattered’, Gregg makes the claim that this encyclical may become one of the greatest in history. Why?
For one thing, Veritatis Splendor was the first encyclical to spell out the Catholic Church’s fundamental moral teaching. Catholicism had of course always articulated the moral dimension of Christ’s message. Never before, however, had a pope provided a formal systematic outline of Catholic moral doctrine. That alone makes the encyclical a perennial reference-point for Catholic reflection.
Second, Veritatis Splendor provided what’s now widely recognized as a powerful response to the crisis into which Catholic moral theology fell after Vatican II. In many respects this crisis was precipitated by the debates surrounding Paul VI’s Humanae Vitae. But more deeply, Veritatis Splendor was a rejoinder to many Catholic theologians’ attempt to do three things.
Gregg goes on to state that this encyclical reminds the world of the truth that will set us free:
Herein lies Veritatis Splendor’s importance for anyone who wants to preserve and promote civilization. Not only does it insist that particular acts are eternally unworthy of man. It also affirms that human reason can identify what the encyclical calls certain “fundamental goods” that transcend the particularities of the here-and-now.
In that sense the encyclical reminds us that avoiding evil isn’t enough. As Veritatis Splendor’s unfolding of Christ’s encounter with the rich young man illustrates, the prohibitions contained in God’s moral law are supposed to be a spring-board toward human flourishing.
I’ve issued a call for publication for a special issue of the Journal of Markets & Morality to appear in the Fall of 2011 (14.2). The details are below, and you can download and circulate a PDF as well.
Call for Publication: Modern Christian Social Thought
In recognition of a number of significant anniversaries occurring this year, the Journal of Markets & Morality invites submissions for a special theme issue, “Modern Christian Social Thought” (vol. 14, no. 2). The year 2011 marks the 120th anniversary of Rerum Novarum, the encyclical from Leo XIII in 1891 that inaugurated the subsequent social encyclical tradition. 2011 also marks the 20th anniversary of John Paul II’s encyclical Centesimus Annus, which was promulgated at the centenary of Rerum Novarum.
This year is also the 120th anniversary of the First Social Congress in Amsterdam, which has become well-known as a representative of the trend of European social congresses in the last half of the nineteenth and early decades of the twentieth centuries. Abraham Kuyper, the noted Dutch theologian and statesmen, gave the opening address at this First Social Congress, a speech that set the tone for addressing the “social question” in light of Christian ethical reflection.
In recognition of these important events and their bearing for the course of Christian social thought over the last century and beyond, the journal welcomes submissions focusing on aspects of social thought in the various traditions, both within the Reformed or Roman Catholic tradition as well as in comparative and constructive dialogue between the two. This issue will include a new translation of a selection by Abraham Kuyper. The journal also welcomes proposals for translation other important sources related to the issue’s theme that have not been widely available previously in English. We also welcome submissions focusing on social thought in other Christian traditions, particularly Lutheran and Eastern Orthodox, in the modern era (from roughly 1850 to today).
The special theme issue, “Modern Christian Social Thought,” will appear in the Fall of 2011, and article submissions must be received by August 1, 2011, in order to proceed through the review process in a timely manner.
Queries are welcomed, as are submissions by international scholars and graduate students.
Please direct all correspondence and submissions to:
Jordan J. Ballor
Journal of Markets & Morality
About the journal:
The Journal of Markets & Morality is a peer-reviewed academic journal published twice a year–in the Spring and Fall. The journal promotes intellectual exploration of the relationship between economics and morality from both social science and theological perspectives. It seeks to bring together theologians, philosophers, economists, and other scholars for dialogue concerning the morality of the marketplace.
Submission guidelines, subscription information, and digital archives are available at: http://www.marketsandmorality.com/