In this Prager University video, Philip Howard explains how unions are sucking money from city and state budgets across America. This type of financial drain led, in part, to the demise of Detroit. As Howard points out in the video, “Government is supposed to serve the public good, not government employees.”
Unfortunately there’s a great deal of evidence suggesting America is slouching down the path to Western Europe. In practical terms, that means social-democratic economic policies: the same policies that have turned many Western European nations into a byword for persistently high unemployment, rigid labor markets, low-to-zero economic growth, out-of-control debt and welfare states, absurdly high tax levels, growing numbers of well-paid government workers, a near-obsession with economic equality at any cost and, above all, a stubborn refusal to accept that things simply can’t go on like this.
It’s very hard to deny similar trends are becoming part of America’s economic landscape. States like California are already there — just ask the thousands of Californians and businesses who have fled the land of Nancy Pelosi.
Europeanization is also reflected in the refusal of so many Americans to take our nation’s debt crisis seriously. Likewise, virtually every index of economic freedom and competitiveness shows that, like most Western European nations, America’s position vis-à-vis other countries is in decline.
Is there a way out, even as the “fiscal cliff” negotiations vividly illustrate the inability of Washington’s political elites to take spending and tax problems seriously? Gregg holds out hope: (more…)
Video: UAW President Bob King thanks Planned Parenthood, environmentalists, clergy, et al., at anti Right-To-Work Protest
LifeSiteNews.com looks at the — at first blush as least — strange alliance between the United Auto Workers union and Planned Parenthood on the Michigan Right to Work issue. Elise Hilton of the Acton Institute, interviewed by LifeSiteNews reporter Kirsten Andersen, says that the UAW, Planned Parenthood and other like minded groups are afraid that right-to-work laws will help defund the progressive agenda.
“I don’t think people outside of maybe the leadership of the UAW or Planned Parenthood know about the strong ties between unions and Planned Parenthood,” Hilton told LifeSiteNews.com. “I don’t think they realize that the president of Planned Parenthood was the keynote speaker for the UAW conference, or that the UAW says on their own website that they ‘strenuously support a woman’s right to choose.’”
The ties between unions and the pro-choice movement go beyond mutual support. The leadership of the two groups overlaps, as well.
Last year, the UAW appointed Mary Beth Cahill director of its national political efforts. Cahill had previously spent five years running EMILY’s list, a political action committee (PAC) dedicated to electing pro-abortion politicians.
UAW President Bob King showered Cahill with praise for her efforts, saying, “During her five years at EMILY’s List, she helped turn the pro-choice PAC into an unrivaled political powerhouse—the largest in the country at the time.”
Read the entire LifeSiteNews.com article, with more analysis from Hilton, here.
Anytime I can get a progressive/dissenting Catholic magazine/blog like the Jesuit-run America simultaneously to quote papal documents, defend the Magisterium of the Catholic Church, embrace the Natural Law and even yearn for a theological investigation “by those charged with oversight for the Church’s doctrine” of a writer suspected of heresy, I consider that I have had a good day.
And to think that all this was prompted by two sentences of mine quoted in a New York Times story on an attempt by adjunct professors at Pittsburgh’s Duquesne University to form a union! Times reporter Mark Oppenheimer asked how I made sense of the resistance on the part of Duquesne, a Catholic University, to unionizing efforts by adjunct professors in light of the Church’s teaching about unions. We had a pleasant half hour talk on the subject in which I first explained that the Church generally looked favorably on unions – certainly not all of them, at all times or in all places, and not at all they do, and not as an end in themselves, but rather for the well-being of those workers and their families (i.e., that the Church’s support for unions is contingent). This favorable bias does not mean that workers are obligated to join a union, nor that management is obligated to accept the terms of a union. The right to join a union, in Church teaching, is rooted in the natural right of association, which of course also means that people have the right not to associate. It all boils down to the details of the specific case, meaning that Duquesne was probably considering the ever-rising costs of education and its impact on the lives of students and their families.
It was in this context that I uttered what the America magazine/blog writer Vincent Miller deemed offensive when I observed that Pope Leo XIII wrote Rerum Novarum, “In the industrial revolution, [when] the church was concerned about communism, and not just capitalism but savage capitalism . . . People were being brutalized. That’s just not the case in Pittsburgh today.” (more…)
The New York Times interviewed Rev. Robert A. Sirico about a movement by professors at Duquesne University, a Catholic school in Pittsburgh, to organize a union. The Times writes that, “Duquesne is arguing that its affiliation with the Spiritans, a Roman Catholic order, affords it a special exemption from the jurisdiction of the National Labor Relations Board. It’s a conflict between church and state, the school’s lawyer argues, to allow workers to file for a union election.” Rev. Sirico, Acton’s president and co-founder, responded to the question of whether or not “the importance of unions in Catholic teaching is historically contingent.”
“In the industrial revolution, the church was concerned about communism, and not just capitalism but savage capitalism,” Father Sirico said. “People were being brutalized. That’s just not the case in Pittsburgh today.”
The Times piece provoked a harsh response from America Magazine’s In All Things blog. In “Sirico Completely Wrong on Church’s Support for Unions,” Vincent Miller, the Gudorf Chair in Catholic Theology and Culture at the University of Dayton, said it was “hard to find the proper tone to engage so serious a distortion.”
The Church’s support for unions based on Natural Law. They are forms of “private society” that serve the interests of their members within the context of the common good. The argument is based on natural law, not on any relativistic read of specific needs which vary from decade to decade. The natural right of such socieities to exist is a fundamental part of the doctrine of Subsidiarity, which pundits like Fr. Sirico are so fond of quoting without ever understanding.
Read “For Duquesne Professors, a Union Fight That Transcends Religion” by Mark Oppenheimer in the New York Times.
While you’re at it, pick up a copy of Rev. Sirico’s new book, Defending the Free Market: The Moral Case for a Free Economy.
James Hoffa put on quite a performance this weekend—first on CNN’s “State of the Union,” and then in Detroit at a Labor rally with President Obama. Also this weekend, President Biden revealed that the White House seems to have given up and decided America is already a “house divided,” with “barbarians at the gate” in the form of the Tea Party. Coverage of these incidents is available from whichever news outlet you trust, but there is one thing that CNN has probably missed: this weekend’s rhetoric is a vivid reminder that most labor organizations have moved far beyond their proper and defensible role.
Though “the condition of the working classes” is much different now than it was when Pope Leo XIII wrote Rerum Novarum in 1891, the document provides a strong justification of labor unions and their position in society. This is done in the context of a response to the advances of socialism on one hand and atheistic individualism on the other. It would be inflammatory, perhaps even violent, to identify the labor leaders of today with Leo’s socialists, and it would be a stretch to say that Hoffa & co. advocate state-owned means of production, but their contribution to political discourse is remarkably similar to Leo’s characterization of socialist tactics:
They are moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community.
So far as I can tell, requiring American companies with savings in the bank to spend that money hiring American workers is (1) robbery of the lawful possessors of those savings (which are not, by the way, buried in fields on corporate campuses) and (2) distortion of the functions of the State.
What I can’t find in Rerum Novarum is a justification for Hoffa’s insulting the mothers of Republican leaders. The “spirit of revolutionary change” which caused Leo to write the encyclical is not endorsed by it. (Video of Hoffa’s “remarks” here—strong language warning.)
As for Vice President Biden, he does seem to have read Pope Leo’s encyclical, or at least the part that says “perpetual conflict necessarily produces confusion and savage barbarity.” But he seems to have missed the sentence that follows:
Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvelous and manifold.
The Vice President’s careful maintenance of his wall of separation between faith and government is admirable.
Rev. Sirico was recently quoted in an article by Our Sunday Visitor titled, “Unions, yes. But when the Church is the employer?” The article utilizes various historical examples to describe the relationship between United States Catholic Church leaders and institutions with their employees. The article seeks to demonstrate a strained relationship between Church leaders and their employees by citing historical examples, such as the 1949 gravediggers strike in New York.
When Catholic social teaching is discussed in the article, Rev. Sirico weighed in:
But Father Robert Sirico, president of the free-market think-tank, the Acton Institute, said there is a popular distortion about how Catholic social teaching views unions. Even in the 1949 gravedigger strike, Father Sirico said, Cardinal Spellman acted only after the union had already rejected a 3 percent raise offer. There were also 1,000 bodies waiting to be buried in the cemetery. “This should be a clear example of the legitimacy of breaking a strike,” he said.
Father Sirico said that if there is any problem in the Church institutions’ dealings with workers, it is that employees are often kept on even if their performance is deleterious to the mission. He said it is incumbent upon Church administrators to make efficient use of their money since the faithful has entrusted them with those resources.
Click here to read the full article.
To read more on Catholic social teaching on unions please click here to read Rev. Sirico’s Acton Commentary, “Catholic teaching’s pro-union bias,” which was also published in the Milwaukee Journal Sentinel on March 1, 2011.
Time for another roundup of recent appearances by Acton folks on radio outlets; today we focus on Acton’s Director of Research, Dr. Samuel Gregg.
On March 16, Dr. Gregg joined host Al Kresta on Kresta in the Afternoon to discuss Pope Benedict XVI’s ongoing efforts to highlight and reconnect Europe with its Christian heritage. The interview is 14 minutes long and available via the audio player below:
Yesterday, guest host Sheila Liaugminas welcomed Sam to The Drew Mariani Show on Relevant Radio in order to participate in the continuing discussion on the role of unions in society, especially in the aftermath of the Wisconsin protests over legislation to restrict public sector union collective bargaining rights. You can listen to Dr. Gregg engage both host and callers below:
For those who are searching for more opinions on the Catholic social teaching in regards to unions and the current events in Wisconsin, the Social Agenda, put together by the Acton Institute, is a great resource. The Social Agenda covers a wide range of topics, including unions, and, is a collection of central statements of the Roman Pontiffs from papal encyclicals, apostolic letters, and Conciliar documents.
Within the Social Agenda the right to unionize is recognized:
281. All these rights, together with the need for the workers themselves to secure them, give rise to yet another right: the right of association, that is, to form associations for the purpose of defending the vital interests of those employed in the various professions. These associations are called labor or trade unions. The vital interests of the workers are to a certain extent common for all of them; at the same time, however, each type of work, each profession, has its own specific character which should find a particular reflection in these organizations. (Laborem Exercens , n. 20)
The Social Agenda further explains Catholic social teaching on unionization and certain limits unions have:
283. The civil authority itself constitutes the syndicate as a juridical personality in such a manner as to confer on it simultaneously a certain monopoly privilege, since only such a syndicate, when thus approved, can maintain the rights (according to the type of syndicate) of workers or employers, and since it alone can arrange for the placement of labor and conclude so termed labor agreements. Any one is free to join a syndicate or not, and only within these limits can this kind of syndicate be called free; for syndical dues and special assessments are exacted of absolutely all members of every specified calling or profession, whether they are workers or employers; likewise, all are bound by the labor agreements made by the legally recognized syndicate. Nevertheless, it has been officially stated that this legally recognized syndicate does not prevent the existence, with out legal status, however, of other associations made up of persons following the same calling. (Quadragesimo Anno, n. 92)
The Social Agenda is a great resource for not just the current state of affairs with unions but also to explain Catholic social teaching on topics such as the environment, the economy, the role of the state, poverty and charity, and many other critical issues.
The Catholic Herald, the official newspaper of the Diocese of Madison, Wis., recently published a column by Dr. Constance Nielsen on the principles held by the Catholic Church concerning unions. Dr. Nielsen provides a very insightful outlook on how Catholics can view the current debate occurring in Wisconsin over union rights:
In this context it is good to recall John Paul’s warning against too strong of a connection between the work of Unions and the political arena. Though Unions enter into politics, understood as “the pursuit of the common good,” they are not meant to engage in the struggle for the power of political parties, nor have too close of a tie with any political party. In such a case, “they easily lose contact with their specific role, which is to secure the just rights of workers within the framework of the common good of the whole of society; instead they become an instrument used for other purposes” (LE 20, emphasis in the original).
Again, the Pope primarily has the private sector in mind. Unions are actually meant to resolve economic issues in order to avoid undue intervention of the State, not to increase it (see RN 45 and CA 48). But his comments are even more pertinent for public sector unions where fiscal power, in the form of campaign contributions, could be wielded by the Unions in order to effectively choose their own bargaining partner. This has the potential for creating a relationship of mutual self-interest, leaving those outside of the arrangement marginalized and voiceless, but still paying for it. Such a condition actually poses a greater threat of excessive State involvement, which it is the very purpose of Unions to help avoid.
But however the secular media might portray the unrest in Wisconsin, as “taxpayers vs. public workers” or “liberals vs. conservatives,” an authentically Catholic view of society would not frame it this way. What is most salient for the Catholic perspective is John Paul’s corrective that the conflict ought not, in fact, be understood as a power-struggle. The struggle, he writes, should always be aimed towards achieving justice; it should never be seen as a struggle against other people (LE 20). In other words, both sides of any labor disagreement ought to be working for justice and the common good, rather than to achieve their own personal victory.
More can be found on Dr. Nielsen’s commentary on the Catholic Herald’s website.