Posts tagged with: john paul II

ArtPrize, the largest art competition in the world held annually in Grand Rapids, Mich., continues until October 6. The Acton Building is hosting five artists, whose work can be viewed here.

One of the great things about ArtPrize is that it allows for much conversation about the creative process. On the streets, in the venues, at the coffee shops, one hears conversations about how an artist managed a particular technique, what inspired a piece of art, or what the underlying meaning in a piece might be. Bl. John Paul II, in his Letter to Artists, discussed the role of the artist in light of divine Creation by God:

God therefore called man into existence, committing to him the craftsman’s task. Through his “artistic creativity” man appears more than ever “in the image of God”, and he accomplishes this task above all in shaping the wondrous “material” of his own humanity and then exercising creative dominion over the universe which surrounds him. With loving regard, the divine Artist passes on to the human artist a spark of his own surpassing wisdom, calling him to share in his creative power. Obviously, this is a sharing which leaves intact the infinite distance between the Creator and the creature, as Cardinal Nicholas of Cusa made clear: “Creative art, which it is the soul’s good fortune to entertain, is not to be identified with that essential art which is God himself, but is only a communication of it and a share in it”.

That is why artists, the more conscious they are of their “gift”, are led all the more to see themselves and the whole of creation with eyes able to contemplate and give thanks, and to raise to God a hymn of praise. This is the only way for them to come to a full understanding of themselves, their vocation and their mission.


apple harvestIt is time to pick the apples. Row after row of trees, marked Gala and Honeycrisp and Red Delicious: an abundance of fruit that must be harvested in a relatively short time. And there is more to it than just yanking a piece of fruit off a branch:

[T]he job is more difficult than you may think, so WZZM 13 sent reporter Stacia Kalinoski out into [orchard owner] May’s orchard to show what the work is really life…

Stacia Kalinoski did just that and found out picking apples really is, as May says, “an art form.”

The trick to picking the fruit without the stem or the spurs of the tree is to twist.

“When you yank that apple you will get finger bruises on that apple,” he said.

But the twist takes practice and is what slows new workers down. Stacia also learned you’ll also bruise the apple and others just by lightly tossing it in the bag.

“Lay that apple in that bag,” explained May. “You’re handling eggs right now.”


With a bit of breathless excitement (“a progressive theological current“), there is news in Rome that Pope Francis is welcoming liberation theology back into the Vatican. On Sunday, Sept. 8, the Vatican announced a meeting between the pope Vatican Popeand Archbishop Gerhard Ludwig Mueller, prefect of the Congregation for the Doctrine of the Faith. Mueller has co-authored a book with Gustavo Gutierrez, a Peruvian who is considered the founder of liberation theology, and the two will present the book to Pope Francis.

Liberation theology came out of Latin America in the 1960s and 1970s, emphasizing a preferential option for the poor, but with strong ties to Marxist ideals as well. In 1984, then-Cardinal Joseph Ratzinger (later Pope Benedict XVI) noted that liberation theology began with the premise that all other theologies were no longer sufficient, and a new “spiritual orientation” was needed. Further, Cardinal Ratzinger said of this theology,

The idea of a turning to the world, of responsibility for the world, frequently deteriorated into a naive belief in science which accepted the human sciences as a new gospel without wanting to see their limitations and endemic problems. Psychology, sociology and the marxist interpretation of history seemed to be scientifically established and hence to become unquestionable arbiters of Christian thought.


It sounds like a late-night tv scam: make tens of thousands of dollars and don’t work at all! And yet, it turns out that the U.S. government is offering just such a deal. For instance, a welfare recipient in the state of Connecticut can make up to uncle sam's money$38,761, according to a new Cato Institute study. In Hawaii, the figure is $49,175, over 200 percent above the Federal Poverty Level. As The Heritage Foundation has pointed out, nearly half of Americans pay no income tax at this point in history.

Michael Tanner and Charles Hughes have written “Work versus Welfare Trade-off 2013: An Analysis of the Total Level of Welfare Benefits by State.” Tanner has this to say about paying people not to work:

To be clear: There is no evidence that people on welfare are lazy. Indeed, surveys of them consistently show their desire for a job. But they’re also not stupid. If you pay them more not to work than they can earn by working, many will choose not to work.

While this makes sense for them in the short term, it may actually hurt them over the long term. One of the most important steps toward avoiding or getting out of poverty is a job.Only 2.6 percent of full-time workers are poor, vs. 23.9 percent of adults who don’t work. And, while many anti-poverty activists decry low-wage jobs, even starting at a minimum-wage job can be a springboard out of poverty.

Thus, by providing such generous welfare payments, we may actually not be helping recipients.


One of the more famous quotes from the eminently quotable Lord Acton is his dictum, “Liberty is not the power of doing what we like, but the right of being able to do what we ought.” Actually, this appears in his writings in a slightly different form, as is seen below.

It is clear from the quote itself that Acton is contrasting two different views of liberty. But from the larger context we can rightly describe these two views as corresponding to Acton’s conception of the Catholic view of liberty in contrast to the modern view. Thus he writes,

There is a wide divergence, an irreconcilable disagreement, between the political notions of the modern world and that which is essentially the system of the Catholic Church. It manifests itself particularly in their contradictory views of liberty, and of the functions of the civil power. The Catholic notion, defining liberty not as the power of doing what we like, but the right of being able to do what we ought, denies that general interests can supersede individual rights. It condemns, therefore, the theory of the ancient as well as of the modern state. It is founded on the divine origin and nature of authority. According to the prevailing doctrine, which derives power from the people, and deposits it ultimately in their hands, the state is omnipotent over the individual, whose only remnant of freedom is then the participation in the exercise of supreme power; while the general will is binding on him. Christian liberty is lost where this system prevails: whether in the form of the utmost diffusion of power, as in America, or of the utmost concentration of power, as in France; whether, that is to say, it is exercised by the majority, or by the delegate of the majority, — it is always a delusive freedom, founded on a servitude more or less disguised. (emphasis added)

The source of this quote is an essay on “The Roman Question” from The Rambler (January 1860), in which Acton considers the temporal power of the Roman pontiff in the context of modern revolutions.

One confirmation of the validity of Acton’s contrast, at least as regards the status of his definition of Catholic liberty, what we might identify as a basically Augustinian definition of liberty, is the appearance of this definition in an almost verbatim form in Pope John Paul II’s homily at Oriole Park at Camden Yards in Baltimore in 1995: “Every generation of Americans needs to know that freedom consists not in doing what we like, but in having the right to do what we ought.”

The Pavilion End pub with St. Paul’s Cathedral in the background

Last week following Acton’s seminar on morality, virtue, and Catholic social teaching with a group of financiers, bankers, and other business executives in London, I was invited to attend a private eulogy service organized by the Freedom Association for the late Lady Margaret Thatcher.

The eulogy service was organized in “proper British fashion” while sharing memories and more over ales at a pub—The Pavilion End—located right behind St. Paul’s Cathedral where Britain’s conservative elite gathered for formal prayer, hymns, and a sermon given by the Bishop of London at Margaret Thatcher’s elaborate state funeral.

A few hundred in attendance at The Pavilion End pub listen to the impressive speakers

A few hundred in attendance at The Pavilion End pub listen to the impressive speakers

I joined this unique opportunity, of course, to pay my own international respects as an adopted American son of Britain’s great Mother of Liberty. It was during my 1980s Catholic conservative upbringing that I gained immense respect for the Iron Lady, who joined forces with our own President Ronald Reagan and Rome’s John Paul II. In the end, this powerful triumvirate won the Cold War and effectively rolled back the Iron Curtain to inspire unprecedented economic growth and human flourishing in the modern world. (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. 

Read Veritatis Splendor – The Encyclical That Mattered’ at Crisis Magazine.