Posts tagged with: Papal encyclicals

Blog author: bwalker
Monday, June 8, 2015
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Frs. Reese and Sirico on the Encyclical: What We Can Learn
David Cloutier, Catholic Moral Theology

If creation is an “ordered gift,” for Fr. Reese, the emphasis is on “gift,” whereas for Fr. Sirico, the emphasis is on “order.” Fr. Reese is keen to point out St. Paul’s claim that all creation is groaning for redemption, whereas Fr. Sirico reminds us right off the bat of the unique human dignity involved in dominion.

The White House Is Looking For A Few Green Priests
Jason Plautz, National Journal

The White House in July will honor faith leaders who are working on climate change and other conservation issues in their communities. Officials this week put out calls for nominations from the community for clergy members, faith group organizers, and lay leaders who have connected with faith groups on climate change.

Pope: Climate Change a serious ethical and moral responsibility
Lydia O’Kane, Vatican Radio

In his message to Mr. Manuel Pulgar-Vidal, Minister of the Environment of Peru and President-Designate of the Conference or COP 20, Pope Francis expressed his closeness and encouragement, that the work being done at the meeting would be undertaken with an open and generous mind.

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Vatican PopeIn anticipation of the new papal encyclical on the environment (reportedly due out this month, and titled Laudato si’ [Praised Be You]), the press is seeking a way to make sense out of information “floating around” concerning the contents of the encyclical. At this point, no one really knows what the encyclical will say, although there are educated guesses. (See Fr. Robert Sirico’s discussion on the encyclical here.)

Peter Smith at the Pittsburgh Post-Gazette did a “round-up” of various Vatican watchers, officials and teachers, asking for opinions on this environmental encyclical. Included in this group was Kishore Jayabalan, director of Istituto Acton (Acton’s Rome office.) Jayabalan told Smith that:

… he hopes the pope emphasizes “our freedom and responsibility in caring for God’s creation” and the poor. (more…)

Blog author: bwalker
Monday, June 1, 2015
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In the spirit of PowerLinks, we’ll be adding a regular roundup on news concerning Pope Francis’ forthcoming encyclical on the environment and, more broadly, religious witness on environmental stewardship outside the Roman Catholic Church. This may be a daily PowerBlog feature, or you may see it less frequently depending on the volume of news and commentary on the subject. If you haven’t got to it yet, make sure you watch Rev. Robert A. Sirico’s excellent commentary on the encyclical, which was posted on Friday. We welcome your comments and please feel free to add links we may have missed. We’re looking for a robust exchange. That means we don’t necessarily need to agree with your position. But please keep the conversation civil and refrain from personal attacks.

Pope’s environmental encyclical to be titled ‘Laudato Sii’ (Praised Be You)
Elise Harris, Catholic News Agency

Taken from St. Francis of Assisi’s “Canticle of the Sun” prayer praising God for creation, the likely name of the Pope’s upcoming encyclical was informally announced just weeks before its anticipated publication.

The upcoming “environment” encyclical, “human ecology”, and the everlasting pains of Hell
Fr. John Zuhlsdorf, Fr. Z’s Blog

Some say that the Pope’s next encyclical – on the “environment” – will be called “Laudato sii“. Some say that that’s Latin. No. It isn’t. It’s the 13th Umbrian which St. Francis of Assisi would have known and in which he penned his Canticle of the Sun.

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Pope Francis

Pope Francis

If I were to publicly announce a Bible study meeting at the local public library, one can imagine the hue and cry from secularists fretting about a looming right-wing theocratic takeover of America. Change the subject to Pope Francis’ upcoming encyclical on climate change, however, and all you hear are crickets chirping from the separation of church and state crowd. (See comments on the encyclical here from Acton’s Kishore Jayabalan)

It’s interesting to note that – when not attempting to eliminate religious considerations altogether from the public square – progressive groups leap at the opportunity to embrace a religious leader when he or she shows sympathy for their pet causes. Already one can anticipate the swoon of secularists in anticipation of Pope Francis weighing in on climate change, a document they’ll more than likely never read in full but will selectively quote to buttress their liberal interpretations.

The fact remains that no one – outside the Vatican at least – yet knows what Pope Francis will say about climate change in his upcoming encyclical. But that hasn’t stopped the Citizens Climate Lobby, a national astro-turfing outfit with local “grassroots” chapters throughout the United States, including one in your writer’s own backyard in Mt. Pleasant, Michigan. Last weekend, CCL local chapters gathered to listen to national broadcast presentations by Lonnie Ellis, associate director of the Catholic Climate Covenant, and Naomi Oreskes, author of Merchants of Doubt, the book upon which the recently released film documentary is based. The CCL chapter in my hometown congregated in the local public library annex to listen to the podcast recorded earlier that afternoon. I’m pleased to report our Republic has yet to establish a religion, but I’m not of the sort who worries about such things. (more…)

Blog author: dpahman
Wednesday, June 11, 2014
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Today at Ethika Politika, I examine the longstanding claim of the Roman Catholic Church that the universal character of the common good in our present era necessitates a world political authority. The problem, I argue, lies in the tradition’s too closely identifying the good of political communities with the common good.

The recently canonized Pope John XXIII, for example, states that “[p]ublic authority” is “the means of promoting the common good in civil society” (Pacem in Terris, 136, emphasis mine). And Pope Benedict XVI continued the call made by John XXIII for a “world political authority” in Caritas in Veritate, specifically recommending that the U.N. be “vested with the effective power to ensure security for all, regard for justice, and respect for rights” (57, emphasis mine). The problem with the U.N., to the popes, is that it is not powerful enough.

In response, I write,

I would worry about a U.N. or any other global political authority endowed with such great power and means. If nation states have failed to ensure the global common good, as the pope admits, why should we expect a global government to be free from error in this regard? The only difference would be that the mistakes of such politicians would necessarily have global consequences. I like my U.N. nearly ineffective and mostly powerless, thank you very much. If anything, to ensure subsidiarity, the larger the political authority, the less power and means it should have. (more…)

Blog author: jballor
Wednesday, July 10, 2013
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Photo Credit: youngdoo via Compfight cc

Photo Credit: youngdoo via Compfight cc

In this week’s commentary, “Made to Trade,” I explore the natural dispositions that human beings have to produce, exchange, consume, and distribute material goods.

If you’ve ever noticed that a sandwich made by someone else tastes better than one you make yourself, you’ll know what I’m getting at: “Recognizing the satisfaction that comes from such a gift of service from another person illustrates an other-directed disposition that is a deep and constitutive part of human nature.”

There is a gracious foundation for giving and receiving, whether in the form of gifts and distributions or in exchange. As Benedict XVI writes in Caritas in Veritate, “Gratuitousness is present in our lives in many different forms, which often go unrecognized because of a purely consumerist and utilitarian view of life. The human being is made for gift, which expresses and makes present his transcendent dimension.”

Sometimes I think the ideas of gift and exchange can be too radically distinguished. Benedict describes a gift as something that “by its nature goes beyond merit, its rule is that of superabundance.” The relationship between love and justice, or between charity and merit, is complex and difficult to hold in proper balance. Emphasis of one at the expense of the other leads to errors of antinomianism or legalism.

What is clear, however, is the gracious foundation of all of our economics activities derive from God’s providential ordering. We give, receive, “truck, barter, and exchange,” as a manifestation of the constitutive sociality of our human nature, created in God’s image, male and female.

Pope Emeritus Benedict XVI was not able to complete his encyclical on faith during his pontificate, and Pope Francis chose to complete the work, Lumen Fidei (“The Light of Faith”.) Acton’s Director of Research, Samuel Gregg writes about benedict and francisthe connection between these two men, made possible by their faith, at National Review:

[I]f there’s anything demonstrated by Pope Francis’s first encyclical letter Lumen Fidei (“The Light of Faith”), it’s a profound continuity between the two men: i.e., their love for and belief in the one, holy, Catholic and apostolic faith. Right at this encyclical’s beginning, Francis states the text’s first draft was prepared by his predecessor and “as his brother in Christ I have taken up his fine work and added a few contributions of my own” (LF 7).

The point being made here isn’t just that Joseph Ratzinger is probably the greatest theologian to sit on Peter’s Chair and may one day be declared a Doctor of the Church. A more subliminal message is that Catholicism’s content doesn’t change when one pope succeeds another. As many people don’t (and sometimes don’t want to) understand, Catholicism isn’t just another political movement that distorts or abandons its core beliefs under the guidance of consultants to gain votes from fickle voters.

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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.

Reflecting on the pontificate of Pope Benedict XVI, Philip Booth, professor at Cass Business School in London, says the pope was clear on his economic ideas.

As he said in Caritas in Veritate: “Economy and finance, as instruments, can be used badly when those at the helm are motivated by purely selfish ends. But it is man’s darkened reason that produces these consequences, not the instrument per se”. In other words, credit derivative swaps are not evil, but those who abuse them might be.

He had a similarly wise understanding of the problems facing the welfare state. As he stated elsewhere: “There will always be suffering which cries out for consolation and help. The state which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy, incapable of guaranteeing the very thing that the suffering person needs: namely, loving personal concern. We do not need a state which regulates and controls everything”. Solidarity as a virtue is far superior to an intrusive welfare state.

Booth goes on to say that Benedict, in this same encyclical, states that the state’s role is to serve, and that family and civil society must take priority over the state.

Read “Pope Benedict saw why the capitalist system is virtuous” at City A.M.

Philip Booth is author of International Aid and Integral Human Development, available in the Acton Book Shop. He is author of the Acton Commentary, “Solidarity, Charity and Government Aid.”

The Michigan legislature passed right-to-work legislation today, a landmark event that promises to accelerate the state’s rebound from the near-collapse it suffered in the deep recession of 2008. The bills are now headed to Gov. Rick Snyder’s desk. The right-to-work passage was a stunning reversal for unions in a very blue state — the home of the United Auto Workers. Following setbacks for organized labor in Wisconsin last year, the unions next turned to Michigan in an attempt to enshrine prerogatives for their organizing efforts in the state constitution. A union-backed ballot proposal was handily defeated by voters in the Nov. 6 election.

rightoworkBut according to some on the Christian left, the right-to-work law is the worst thing that could happen to “workers.” Bishop Thomas Gumbleton, a retired auxiliary bishop of the Catholic Archdiocese of Detroit, argued in an opinion piece that right-to-work “devastates economic justice.” He claims to speak not just for Catholics or for Christians but quite simply for faith communities all over the world:

At the core of Christianity, Judaism, Islam and all great religions are the values of dignity and respect, values from which economic justice and the right to organize can never be separated.

Gov. Rick Snyder’s Presbyterian tradition “affirms the rights of labor organization and collective bargaining as minimum demands of justice.” Similar statements have been made by the United Methodist Church, the United Church of Christ, the Union for Reform Judaism and the Evangelical Lutheran Church in America, to name but a few. (more…)