Posts tagged with: john paul II

A video surreptitiously filmed during one of Mitt Romney’s private fundraisers was leaked and captured the Republican presidential nominee talking to donors last April in a Florida home (watch below) during a very candid moment.

While Romney states the facts and opinions as he sees them regarding the prevalent public welfare culture in America, he quotes figures that will surely stir animosity from within the Obama administration and his loyal Democratic voters.

Here’s a summary of what Mitt Romney told his campaign donors:

There are 47 percent of the people who will vote for the president no matter what…There are 47 percent who are with him, who are dependent upon government, who believe that they are victims, who believe the government has a responsibility to care for them, who believe that they are entitled to health care, to food, to housing, to you name it. ..They will vote for this president no matter what… And so my job is not to worry about those people. I will never convince them [that] they should take personal responsibility and care for their own lives. What I have to do is convince the five to ten percent in the center, that are independents, that are thoughtful, the look at voting one way or the other…

(more…)

Photo Credit: USA Today
Click for original source.

On Friday, representatives from the Orthodox and Roman Catholic churches, including His Holiness Kirill, Patriarch of Moscow and all Rus and Metropolitan Josef Michalik, President of the Polish Bishops’ Conference, signed a joint message committing to further work toward reconciliation between the Russian and Polish peoples and between the two churches. (more…)

In the journal Foreign Affairs, Acton Research Director Samuel Gregg offers an analysis of the Vatican’s recent pronouncements on economic policy, most notably the document issued in October titled “Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority” (also called “The Note”). The Church, Gregg said, “wanted to attract the attention of world leaders as they assembled to discuss ongoing turmoil in financial markets at the G-20 Summit in Cannes and to add its voice to those arguing for capital controls (such as the “Tobin tax”) to discourage international financial speculation.” But, he argues, advocating a world economic authority could work against the interests of developing nations, including those heavily Catholic:

… a world authority could pit the economic interests of Catholics in developed countries against those in developing nations, creating challenges for how the Church presents its teachings about economic issues to Catholics throughout the world. Many countries throughout Latin America, Africa, and Asia are in a fundamentally different economic and geopolitical place from those of the ailing EU. The Church must thus deepen its appreciation of how the global operation of economic factors such as comparative advantage, incentives, and tradeoffs has different impacts upon Catholics living in very dissimilar economic circumstances. But this also has implications for the Church’s position concerning the economic functions to be assumed by a world authority. Such responsibilities, for example, could primarily concern promoting greater economic integration through removing obstacles to trade. This, however, would be incompatible with the Note’s theme that a world authority’s economic functions should be focused upon securing greater control over the pace of change through international regulations that, if implemented, would significantly impede the free movement of people, goods, and capital.

Read “The Vatican’s Calls for Global Financial Reform” by Samuel Gregg on the website of Foreign Affairs.

Franciscan University in Steubenville, Ohio, has launched a new Center for Leadership which university alumnus Rep. Jeff Fortenberry, R-Neb., lauds as a project that “roots young men and women in virtue, forms them as leaders, and grounds them in sound philosophical thought.”

David Schmiesing, who directs the center and is also vice president of student life at Steubenville, said, “This is our most explicit and focused effort yet to train leaders for the Church and world.”

One of the resources provided to students through the Center is the university’s distinguished speakers series with the likes of Virtuous Leadership author Alexandre Havard and Acton Institute president and co-founder Rev. Robert A. Sirico, who is on the center’s board of advisors. Rev. Sirico spoke there on character, virtue, competence and vocation.

From the article by NCR writer Joseph Pronechen:

“We have a chance to speak with and meet with different distinguished speakers who have been all around the world studying incredible things,” said leadership student Camille Mica. “Getting the opportunity to talk with these speakers with such incredible credentials, I’ve learned a lot from them and been very encouraged and strengthened by their words and message and example.”

Though the leadership center will have a global outlook, Schmiesing noted that, ultimately, all leadership is local.

“If Catholic leaders don’t lead in their families, then all the other leadership is not going to be effective,” he said. “Leadership in the family is essential and applies to men and women. We’re teaching students in the center the skills, knowledge, virtues that will help them to be more effective in their families and then flow out to the churches, then to occupations.”

David Schmiesing is the brother of Acton Research Fellow Kevin Schmiesing.

Read “Training Leaders in Christian Virtue” on the website of the National Catholic Register.

Blog author: mmiller
posted by on Tuesday, October 18, 2011

Our good friend at the Seven Fund (and Acton Research Fellow in Entrepreneurship) Andreas Widmer, has released his book, The Pope and the CEO. Andreas tells stories of his journey from a Swiss Guard for John Paul II to an entrepreneur and business leader.

Andreas tell of lessons he learned from the life and leadership of John Paul II that have shaped his life, his family, and his vision of work. The book is filled with practical advice from working with teams and building your career to living a balanced life and incorporating faith and prayer into your daily tasks. Each chapter ends with action items and exercises to implement the lessons. I know Andreas well and have benefited many times from his insight and advice.

There are great stories throughout — beggar, down and out priests brought to see the pope, countless examples of the John Paul’s kindess, and perhaps my favorite — when Andreas met Pope John Paul as a young man on Christmas Eve, his first Christmas away from home and his family. For anyone who wants to improve his career, integrate faith into his daily work and most important, improve his life this book highly recommended.

You can also see a clip about entrepreneurs from an interview about I did with Andreas in Ghana at Andreas’ PovertyCure Voices Page

And take at look at his website — especially the galleries for some great pictures.

  

Blog author: ehilton
posted by on Thursday, June 23, 2011

It is nice to know that we here at Acton have friends in high places.  This article at Catholic Exchange by George Weigel points out that Blessed John Paul II had some keen insights into what makes economic life flourish:

“John Paul taught that what the Church proposes is not simply the free society, but the free and virtuous society.

It takes a certain kind of people, possessed of certain virtues, to make free politics and free economics work toward genuine human flourishing.

Democracy and the market are not machines that can run by themselves, so a vibrant public moral-cultural life is essential to disciplining both the market and democratic politics.

In fact, in the Catholic vision of the tripartite free and virtuous society—democratic polity, free economy, vibrant moral-cultural sector—it’s the latter that’s most important over the long haul. The habits of heart and mind of a people are the best defense against their allowing their political and economic liberties to become self-destructive.”

Gas prices are beginning to come down, but for many people prices are not falling fast enough.

The pain caused by high gas prices is spread widely, but it is felt intensely on the working poor and the unemployed who are trying to find a job.

A recent story in the Chicago Tribune highlights Alicia Madison, a resident of the Chicago suburbs who is unemployed. Madison is looking for a job, but because of high gas prices she, at times, cannot even afford to go to an interview:

Before a recent job interview, Alicia Madison climbed into her 2001 Ford Explorer and realized her gas tank was empty, just like her bank account.

Unable to afford gas for the 25-mile round trip from her Glen Ellyn home to the Naperville business, Madison was forced to reschedule. She now relies on gas vouchers issued by a nonprofit agency to drive to interviews.

Madison, a certified nursing assistant unemployed three months, is desperate to return to work, but not desperate enough to take a job too far from home with gas prices at record highs.

“I have to be conscious of where I’m looking and how far it’s going to be,” said Madison, 23, a single mother on food stamps. “I don’t want to work just to pay for gas.”

Her dilemma underscores the problem that steep gas prices have created for the unemployed: They need income to fill their tank but can’t afford to take jobs with long commutes.

Some job seekers say they are more selective now, curtailing face-to-face networking and ignoring some opportunities based on the high transportation costs.

As the article also points out, job seekers have to decide if the pay for a potential job is enough for them to make the daily commute. Is it worth working eight or nine hours a day when a good chunk of the earnings goes toward paying for the gas needed to get to work?

The hardships for low income workers are further explained by Greg McBride, Senior Financial Analyst at Bankrate.com. According to McBride, 72 percent of Americans who make less than $50,000 are cutting their discretionary spending. While cutting discretionary spending is what is needed to be a good financial steward when money is tight, McBride explains that higher gas prices hurt economic growth because they cause a decrease in consumer spending.

As Ray Nothstine argues in “High Gas Prices Devastating to Poor”, we should do everything we can to lighten the burden on the poor and lower gas prices. This will aid everyone, but especially those who are the most adversely affected by the high gas prices. One way to lower gas prices is to look no further than the free market, which is articulated again by Nothstine:

While we are bound to labor, 17th century Bible commentator and Presbyterian minister Matthew Henry reminds us, “Let not us, by inordinate care and labor, make our punishment heavier than God has made it; but rather study to lighten our burden.”

Similarly, John Paul II declared, “Besides the earth, man’s principal resource is man himself. His intelligence enables him to discover the earth’s productive potential and the many different ways in which human needs can be satisfied.”

This is good advice. The free market helps to sort out those effective alternatives, encouraging us to drill for oil responsibly at home, and protecting us from costly utopian schemes that drive up energy prices. The market is also our best hope for developing renewable energy technologies that are economically feasible.

In a special report, the American Spectator has published Acton Research Director Samuel Gregg’s new article on the “civilizational agenda” of Pope Benedict XVI. Special thanks also to RealClearReligion for linking the Gregg article.

Benedict XVI: In No One’s Shadow

By Samuel Gregg

It was inevitable. In the lead-up to John Paul II’s beatification, a number of publications decided it was time to opine about the direction of Benedict XVI’s pontificate. The Economist, for example, portrayed a pontificate adrift, “accident-prone,” and with a “less than stellar record” compared to Benedict’s dynamic predecessor (who, incidentally, didn’t meet with the Economist‘s approval either).

It need hardly be said that, like most British publications, the Economist‘s own record when it comes to informed commentary on Catholicism and religion more generally is itself less than stellar. And the problems remain the same as they have always been: an unwillingness to do the hard work of trying to understand a religion on its own terms, and a stubborn insistence upon shoving theological positions into secular political categories.

Have mistakes occurred under Benedict’s watch? Yes. Some sub-optimal appointments? Of course. That would be true of any leader of such a massive organization.

But the real difficulty with so much commentary on this papacy is the sheer narrowness of the perspective brought to the subject. If observers were willing to broaden their horizons, they might notice just how big are the stakes being pursued by Benedict.
This pope’s program, they may discover, goes beyond mere institutional politics. He’s pursuing a civilizational agenda.

And that program begins with the Catholic Church itself. Even its harshest critics find it difficult to deny Catholicism’s decisive influence on Western civilization’s development. It follows that a faltering in the Church’s confidence about its purpose has implications for the wider culture.

That’s one reason Benedict has been so proactive in rescuing Catholic liturgy from the banality into which it collapsed throughout much of the world (especially the English-speaking world) after Vatican II. Benedict’s objective here is not a reactionary “return to the past.” Rather, it’s about underscoring the need for liturgy to accurately reflect what the Church has always believed — lex orandi, lex credendi — rather than the predilections of an aging progressivist generation that reduced prayer to endless self-affirmation.

This attention to liturgy is, I suspect, one reason why another aspect of Benedict’s pontificate — his outreach to the Orthodox Christian churches — has been remarkably successful. As anyone who’s attended Orthodox services knows, the Orthodox truly understand liturgy. Certainly Benedict’s path here was paved by Vatican II, Paul VI, and John Paul II. Yet few doubt that Catholic-Orthodox relations have taken off since 2005.

That doesn’t mean the relationship is uncomplicated by unhappy historical memories, secular political influences, and important theological differences. Yet it’s striking how positively Orthodox churches have responded to the German pope’s overtures. They’ve also become increasingly vocal in echoing Benedict’s concerns about Western culture’s present trajectory.

But above all, Benedict has — from his pontificate’s very beginning — gone to the heart of the rot within the West, a disease which may be described as pathologies of faith and reason.

In this regard, Benedict’s famous 2006 Regensburg address may go down as one of the 21st century’s most important speeches, comparable to Alexander Solzhenitsyn’s 1978 Harvard Address in terms of its accuracy in identifying some of the West’s inner demons.

Most people think about the Regensburg lecture in terms of some Muslims’ reaction to Benedict’s citation of a 14th century Byzantine emperor. That, however, is to miss Regensburg’s essence. It was really about the West.

Christianity, Benedict argued at Regensburg, integrated Biblical faith, Greek philosophy, and Roman law, thereby creating the “foundation of what can rightly be called Europe.” This suggests that any weakening of this integration of faith and reason would mean the West would start losing its distinctive identity. In short, a West without a Christianity that integrates faith and reason is no longer the West.

Today, Benedict added, we see what happens when faith and reason are torn asunder. Reason is reduced to scientism and ideologies of progress, thereby rending reasoned discussion of anything beyond the empirical impossible. Faith dissolves into sentimental humanitarianism, an equally inadequate basis for rational reflection. Neither of these emaciated facsimiles of their originals can provide any coherent response to the great questions pondered by every human being: “Who am I?” “Where did I come from?”
“Where am I going?”

So what’s the way back? To Benedict’s mind, it involves affirming that what he recently called creative reason lies at the origin of everything.

As Benedict explained one week before he beatified his predecessor: “We are faced with the ultimate alternative that is at stake in the dispute between faith and unbelief: are irrationality, lack of freedom and pure chance the origin of everything, or are reason, freedom and love at the origin of being? Does the primacy belong to unreason or to reason? This is what everything hinges upon in the final analysis.”

It’s almost impossible to count the positions Benedict is politely assailing here. On the one hand, he’s taking on philosophical materialists and emotivists (i.e., most contemporary scholars). But it’s also a critique of those who diminish God to either a Divine Watchmaker or a being of Pure Will.

Of course none of this fits into sound-bites. “Pope Attacks Pathologies of Faith and Reason!” is unlikely to be a newspaper headline anytime soon. That, however, doesn’t nullify the accuracy of Benedict’s analysis. It just makes communicating it difficult in a world of diminished attention-spans and inclined to believe it has nothing to learn from history.

So while the Economist and others might gossip about the competence of various Vatican officials, they are, to their own detriment, largely missing the main game. Quietly but firmly Benedict is making his own distinct contribution to the battle of ideas upon which the fate of civilizations hang. His critics’ inability to engage his thought doesn’t just illustrate their ignorance. It also betrays a profound lack of imagination.

Blog author: lglinzak
posted by on Thursday, April 21, 2011

Easter is fast approaching, and in light of this revered day, we take a look at Easter messages the Acton Institute has published in the past.

A day celebrated by all Christians, Easter can mean many different things for people. The article, “An Easter Message for Business” explores what it means for entrepreneurs and business men and women. In the article we find that business is a calling and business men and women are called to utilize their Christian principles by applying them to in their every day lives on the job:

As the ability to work and function in the market system is a gift from God, it must be carried out according to moral precepts. Thus, a moral code must be present and alive in everyday business life. Every transaction, trade, or exchange must have at its core values based on natural law. In the Pontifical Council for Justice and Peace’s Compendium of the Social Doctrine of the Church, the description of Pope Pius XII’s teaching on social doctrine emphasize this point: “He insisted on the notion of natural law as the soul of the system to be established on both the national and the international levels”(53–54). How can the businessman know whether his actions are based on natural law? “Society, its structures and development must be oriented towards the progress of the human person” (56).

[…]

One might object that business cannot always take into consideration every person. How can a business function and make a profit while trying to maintain the dignity of all? In Centesimus Annus, John Paul II provided a response: “A business’s objective must be met in economic terms and according to economic criteria, but the authentic values that bring about the concrete development of the person and society must not be neglected.”

The business cannot be responsible for every person; rather its responsibility is towards its employees and contacts. Again, John Paul II admits, “The social doctrine of the Church recognizes the proper role of profit as the first indicator that a business is functioning well: when a firm makes a profit, this means that productive factors have been properly employed.” Prosperity and human flourishing need not be opposed, so long as corporate productivity and human dignity are brought into concord. The Church reminds business, “The legitimate pursuit of profit should be in harmony with the irrenounceable protection of the dignity of the people who work at different levels in the same company” (Compendium, n. 340).

On Easter we are reminded the powerful meaning of Christ conquering death. Ray Nothstine explains this influential message in “Easter: The Resurrection & the Life” which can resonate with all Christians:

Easter Sunday celebrates the power of Christ over death, and how that power is the joy and the fulfillment of the life of the believer. Our suffering, imperfections, tears, and grief are wiped away by the promises and power of Christ. It brings meaning and assurances to everything we know about the Christian faith. “The Gospels do not explain the resurrection. The resurrection alone is what can explain the Gospels,” says Thomas C. Oden.

The witness of faith for those who gather to celebrate Easter will testify mightily against a world and lifestyle that suffers to find meaning, redemption, joy, immortality, and love outside of God. All too often we see the consequences of the kind of lifestyles that are absent from faith, and the haunting despair that follows. But the Christian lives with the assurance and promise of eternal life because of the intercession and power of Christ over sin and death.

Another important message found in Easter is the message of hope. Hope is found in the resurrection of Jesus, and as Ray Nothstine articulates in, “What the Resurrection Means to Me” just when we find ourselves full of despair, we are reminded to look to the resurrection of Christ and are reminded that God is always with us:

Often in the burdens that afflict our inner most being we can only find meaning in the resurrection. The trials, despair, and pain of this life crushes us too much. But when we spend our time dwelling on the risen Lord, our despair turns to hope. We know that he will not abandon us or forsake those who love and worship him, especially beyond the grave. The resurrection is a cause for endless celebration. It is the seal that we will fully dwell in the everlasting with the Triune God who created us for relationship with him for his glory.

My commentary this week focuses on the how the rise in prices at the pump is impacting the poor. Currently, in many areas of the country a gallon of gas is now priced over $4. I also argue that we need a more coherent energy policy coming from leaders in Washington. Part of the argument against drilling in ANWR (Arctic Refuge) over a decade ago was that the oil wouldn’t hit the market for 10 years. That’s a very shortsighted way of thinking about meeting our energy needs. We need leaders in Washington to work for us not against us.

Perhaps now a forgotten event, former Senator Jesse Helms in 1982 waged a dramatic battle against a federal gasoline tax hike of five cents. The tax hike had bipartisan support, including the support of President Ronald Reagan. However, Helms fought virtually alone with only a small cadre of tax opponents. He eventually lost on the measure but as he was traveling back to North Carolina he stopped at a rural Hardees restaurant. Truckers recognized Helms and he was greeted with thunderous applause for his efforts. Helms stood up not just for business interests like the trucking industry, but the rural poor, who are hit hardest by increases in gas prices. The current federal tax on a gallon of unleaded gasoline is 18.4 cents per gallon and the mean state tax on a gallon is 26.6 cents. My commentary is printed below:

High Gas Prices Devastating to Poor

by Ray Nothstine

Religious leaders staging a fast over budget cuts on social spending have not offered to fast over higher gas prices, even though the impact on the poor is devastating. In fact, there is very little focus on the rise in energy costs, with political and religious leaders remaining largely silent. Yet, when they speak on the issue, they often do not have your best interests in mind.

At a recent visit to a wind turbine plant, President Obama responded to one questioner’s concern about rising prices by laughing and saying, “If you’re complaining about the price of gas and you’re only getting 8 miles per gallon, you might want to think about a trade-in.” The president didn’t say which vehicle he was talking about. But a 2003 Hummer H2, rated among the worst for gas mileage, scores 10-14 miles per gallon.

But for most people a truck that is getting 8 miles per gallon is the one that delivers their food. This is true too for charitable food banks as delivery costs cut into the number of people they can feed. Food banks also depend on volunteer drivers to deliver meals to shut-ins.

Many individuals and families are already curtailing discretionary spending to save for gas. In turn, more money and jobs exit the U.S. economy for oil exporting countries.

The national average for a gallon of gas is currently $3.79. Some American cities are well over $4 per gallon. The price, up almost a $1 since last year at this time, has some experts forecasting $5 for Memorial Day.

While oil markets can be complex, free market alternatives offer better relief than heavily subsidized “green energies” propped up by government. A new study in the United Kingdom by Stuart Young Consulting and the John Muir Trust again pointed out what previous studies have found: Wind output is often less than anticipated and is an unreliable source of energy.

Likewise, electric cars are rejected by consumers shopping for fuel economy—even though they are subsidized with tax credits. Rachel Slobodien of the Heritage Foundation points out that people are instead buying more affordable super fuel economy cars with traditional engines that get upwards of 50 miles per gallon.

Some lawmakers from both parties in oil producing states are asking for more domestic drilling, more refineries, and uniform state standards on gasoline mixture requirements. All of these proposals will help lower prices and could add hundreds of thousands of American jobs.

President Obama has responded by saying an increase in domestic drilling “will help some.” He also signaled he may be willing to tap more of the Canadian oil sands, but at the same time, he wants to cut oil imports by one-third.

High prices at the pump can offer a moment to pause too and remember a spiritual truth. The price of gas not only draws attention to the Middle East, but it draws our attention back to the Garden of Eden that tradition places in that oil-rich region.

Oil itself is decayed vegetation and plankton that has seeped into the ground, forming over millions of years. At one time wildlife was abundant and forests were especially lush in the garden. In the creation story we are reminded that after the fall of man, we have to toil for resources (Genesis 3:19).

While we are bound to labor, 17th century Bible commentator and Presbyterian minister Matthew Henry reminds us, “Let not us, by inordinate care and labor, make our punishment heavier than God has made it; but rather study to lighten our burden.”

Similarly, John Paul II declared, “Besides the earth, man’s principal resource is man himself. His intelligence enables him to discover the earth’s productive potential and the many different ways in which human needs can be satisfied.”

This is good advice. The free market helps to sort out those effective alternatives, encouraging us to drill for oil responsibly at home, and protecting us from costly utopian schemes that drive up energy prices. The market is also our best hope for developing renewable energy technologies that are economically feasible.

We know too well that leaders in Washington reflect the fall of man, but they are not working to lighten our burden right now. As the price of gas approaches $5 per gallon, perhaps its rise may help us to refocus on new ways to meet the needs of those who have the most to lose from rising fuel costs.