Posts tagged with: politics

Blog author: cromens
posted by on Thursday, October 28, 2010

Over the last 20 years, Acton Institute has worked to discover, cultivate, and encourage current and future business leaders and cultural influencers. Last week’s 20th Anniversary Dinner gave testimony to two decades of great effort. It is often easy to recognize current leaders like Kate O’Beirne (MC for the evening) and Richard M. DeVos (recipient of the 2010 Faith and Freedom award) but the future leaders are often less obvious to the untrained eye.

However, it was clear that the two Acton alumni who spoke at the dinner are a prime example of the many future leaders within the Acton network.

Armando Regil Velasco is the president and founder of the Agora Institute for Strategic Thinking (IPEA), a non-profit and independent policy think tank that focuses on market-oriented research and education. He has used the ideas learned at Acton University and the Liberty and Markets conferences to support his institute and spread ideas of freedom and virtue throughout Mexico.

While he was in Grand Rapids for the dinner, Armando shared that he had been recently featured in the 2010 Los Potencialistas (The 2010 Potentials) sponsored by Gatopardo magazine and American Express. This list is comprised of 10 individuals who are realizing their potential in Mexico. Armando is noted for “changing the world at 25” and leading the youth by his strong example.

We are proud of Armando’s hard work and commitment to promoting the principles of a free, prosperous, and virtuous society.

Presidential Campaign Poster from 1900.

Jordan Ballor and I are hosting an Acton on Tap on Thursday October 28 at Derby Station in East Grand Rapids. The event starts promptly at 6:30 p.m. If you are in the Grand Rapids area and like humor, politics, and fellowship, please plan on attending. Here is our description from the event page:
On the eve of mid-term elections, Jordan J. Ballor and Ray Nothstine of the Acton Institute discuss the role of politics in contemporary American life, especially in relationship to the Christian view of government, social and political activism by churches and Christian organizations, and trends in the economy and political discourse. Join us for a discussion that will put the political in its place in relation to our broader social life together.

The description of course does not quite give justice to the event. I have stories about the infamous Louisiana Governor Edwin Edwards, Father Damien of Molokai, my former boss Congressman Gene Taylor, tea parties, former political consultant Lee Atwater, and Methodist Founder John Wesley. Do you see a connection? I don’t either. But it will make a lot more sense if you are in attendance tomorrow night.

Blog author: abradley
posted by on Wednesday, October 27, 2010

Published today in Acton News & Commentary. Sign up for the free weekly email newsletter from the Acton Institute here.

Barack von Bismarck

By Anthony Bradley

The November congressional elections are not so much a referendum on the Obama administration as a check on whether President Barack Obama’s implementation of a Bismarckian vision of government will continue.

Otto von Bismarck, the Prussian prime minister/German chancellor from 1862 to 1890, is the father of the welfare state. He advanced the vision that government should serve as a social services institution by taking earned wealth from the rich and from businesses to deliver services to those who are not as advantaged. Bismarck’s Kulturkampf campaign intended both to keep radical socialists at bay and undermine the church’s role in meeting the needs of local citizens by positioning government to be the primary source of social services. He initiated the ideal of an ever-expanding, beneficent government, which was subsequently imported to the United States in Franklin Roosevelt’s New Deal, expanded further with Lyndon Johnson’s War on Poverty, and currently drives the policies of the Obama administration. Barack Obama is not a 19th-century socialist, but his agenda is unquestionably Bismarckian.

The Iron Chancellor

In 1891, William Dawson, in Bismarck and State Socialism, explained that Bismarck believed it was the duty of the state to promote the welfare of all its members. On November 22, 1888, in response to Germany’s 1873 economic crisis, Bismarck proclaimed, “I regard it as the duty of the State to endeavor to ameliorate existing economic evils.” In Bismarck-like fashion, commenting on America’s economic crisis, President Obama declared in January 2009 that,  “It is true that we cannot depend on government alone to create jobs or long-term growth, but at this particular moment, only government can provide the short-term boost necessary to lift us from a recession this deep and severe. Only government can break the cycle that are crippling our economy—where a lack of spending leads to lost jobs which leads to even less spending; where inability to lend and borrow stops growth and leads to even less credit.” In a Bismarckian world, “only” government can set the national economy right.

Regarding universal health insurance, on March 15th, 1884, Bismarck asked, “Is it the duty of the State, or is it not, to provide for its helpless citizens?” He answered, “I maintain that it is its duty.” It is the duty of the state to “the seek the cheapest form of insurance, and, not aiming at profit for itself, must keep primarily in view the benefit for the poor and needy.” Similarly, under the federal healthcare reform law, Congress forbids health insurance companies from raising insurance premiums until insurers submit to Obamacare officials “a justification for an unreasonable premium increase prior to the implementation of the increase.” In effect, government determines health insurance premiums.

On unemployment, Bismarck believed that government is ultimately responsible for finding jobs for those unemployed through no fault of their own, those lacking opportunity to work and thus prohibited from properly sustaining themselves. On March 15, 1884 Bismarck exclaimed, “If an establishment employing twenty thousand or more workpeople were to be ruined . . . we could not allow these men to hunger”—even if it means creating government jobs for national infrastructure improvements. “In such cases we build railways,” says Bismarck. “We carry out improvements which otherwise would be left to private initiative.” Likewise, in July, President Obama proclaimed, “I believe it’s critical we extend unemployment insurance for several more months, so that Americans who’ve been laid off through no fault of their own get the support they need to provide for their families and can maintain their health insurance until they’re rehired.” Then, in September, President Obama announced a six-year, $50 billion infrastructure proposal “to rebuild 150,000 miles of our roads,” “maintain 4,000 miles of our railways,” and “restore 150 miles of runways.” To keep America working, Obama is channeling Bismarck’s vision of government as creator of jobs.

By the 1890s, for several reasons, Germany was forced to abandon many of Bismarck’s specific reforms. However, Bismarck’s method of using of government as the ultimate provider of social services paid for by the earned wealth of others is the modus operandi of the Obama administration. The outcome of contests for congressional seats will determine whether the nation continues down the path chosen by Barack Obama, but blazed long ago by the visionary of the omnicompetent state, Otto von Bismarck.

David Bahnsen, writing on The Bahnsen Viewpoint, has a great report on last night’s Acton dinner:

“Good news – the President has announced a reduction of the government work force by one million people (20%). Bad news – the cuts were ordered by President Raul Castro in Cuba.”

So began the 20th anniversary dinner of The Acton Institute tonight in Grand Rapids, MI. Acton co-founder, Kris Alan Mauren loosened up the crowd with the aforementioned joke which served the dual purpose of making me laugh, and disturbing me deeply. But of course, the fact that Canada, Germany, France, England, China, and even Cuba are currently moving the ball in the opposite direction that we are here in the United States is now common knowledge. and as Kris said, it reinforces why the stakes are so high right now for lovers of liberty.

The event itself was a delight, as always. Kate O’ Beirne was a fantastic master of ceremonies. She is a national treasure. Richard DeVos, the co-founder of Amway and one of the wealthiest men in America, was awarded the Faith and Freedom Award. His testimony was extraordinary. Humble. Visionary. Principled. Devout follower of Christ. 600 people came tonight to celebrate the organization that, the more involved with I get, the more excited I am to see what they represent. Acton’s mission is almost exactly identical to the ruling passion in my life: the intersection of markets and morality. Acton is so much more than a think tank (though they surely do feature the great intellects in the fields of religion and economics). But they also are an activist and educational organization, producing content in a variety of media that literally challenge the presuppositions people bring to the subjects of work, calling, wealth, freedom, and virtue. They are producing DVD’s that are viewed by millions of people, and are revolutionary in terms of content and message. My commercial for the organization could go on and on, but just go to their website and see for yourself all they are doing.

The video vignette from their new documentary, “Poverty Cure”, was powerful. “How can you know what causes poverty if you do not know what causes wealth?” Acton’s approach to the great social ills of our day is extremely contrarian to the right and the left. They do not advocate a cold “eat what you cook” kind of capitalism, and they certainly do not advocate the dependency-creating solutions of the left. They know that free markets open up the widest lanes to a society that can create and sustain real alleviation of poverty. As an African priest put it in the video clip tonight describing the solutions they pursue in their own village: “We do not aim to create job-seekers; we aim to create job-makers”. Thoughtful, sensible, and deeply compassionate. But not an iota of coercion or redistribution.

As always, Father Sirico’s keynote address was remarkable. In describing the necessity of a perspective that understands the dignity of man he said, “If we don’t get the anthropology right, we get nothing right. Human beings are a composite of heaven and of earth. It is the ultimate tragedy when we decide to try and dichotomize the two.” What he means, of course, is understanding the theological principle that man is created in the image of God, yet not God; man is a part of the created order, yet possesses a dignity and ability to reason that no other part of creation does. Understanding these things is the very first step in understanding economics. To reduce economics to mathematical abstractions is to give way to the worst kind of moral relativism.

Much more here.

Also, Bahnsen tips us off about an event he is organizing in Southern California in February:

Yours Truly, Father Sirico, Jay Richards, Andrew Sandlin, and Dinesh D’Souza will all appear TOGETHER in my hometown of Newport Beach, CA on February 25 & 26 of 2011. The Virtue of Prosperity: The Moral Implications of Wealth and Work – coming soon. The promotional materials are at the printer, and the web page will be up shortly. I am producing the event (and speaking at it), but am working with my friends at CCL and Acton. After hearing Father Sirico tonight, I am glad I will be speaking Friday (and he Saturday). He would upstage some of the great orators and preachers of the last three centuries.

It turns out there’s a phrase for the reality of ‘crony capitalism’ in Hebrew: hon v’shilton, which is “literally translated as capital and government, an expression Israelis use to describe the rich’s influence on government.” Check out Bloomberg Businessweek for an overview of current controversy on Israel’s “business elite.”

Of course business need not corrupt government. But the temptation for those with a concentration of economic power to turn that into political advantage in order to retain economic dominance is perennial. In a 2008 interview with venture capitalist Ronny Douek, who founded the Israel Center for Civil Society, Jerusalem Post interviewer Ruthie Blum Leibowitz asked Douek about hon v’shilton:

Doesn’t the connection between business and politics – what we call “hon v’shilton” – have negative connotations?

Yes, unless it is defined as taking mutual responsibility for society. With the right balance, it can only be a good connection. Take, for example, people here who saw ways in which they could have an influence on road safety or education…

Douek’s answer refers to his pluriform view of social life, in which he likens Israel “to a table resting on three legs – the government, civil society and business.”

As an aside, one instance of the ancient Hebrew root for the modern term shilton appears in Ecclesiastes 8:4 as supreme: “Since a king’s word is supreme, who can say to him, ‘What are you doing?’”

Rev. Robert Sirico talked about the Tea Party movement and Catholic Social Teaching yesterday with Al Kresta on Ave Maria Radio.

Click on the link below to listen:

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From Kresta in the Afternoon:

The Tea Party Movement:  How Does it Gel With Catholic Social Teaching?

Since their not-so-quiet arrival on the U.S. political scene, the tea party has garnered a great deal of attention and found growing support among disgruntled Americans, many of whom are Catholics. A study commissioned earlier this year by the National Review Institute found that 28 percent of tea party supporters identified themselves as Catholic. Yet while the movement may include aspects that are attractive to practicing Catholics, there are also serious questions about whether the at times radical views and controversial practices seen from tea party protesters fit with the teachings of the Church. Fr. Robert Sirico of the Acton Institute is here to look at the Tea Party and Catholic Social Teaching.

A new Detroit News column by Acton Institute President and co-founder Rev. Robert A. Sirico:

Tea party must define ideas

By Father Robert Sirico

If the recent analysis by the New York Times on the success of the tea party movement is correct, the influence of this movement favoring limited government and low levels of taxation may have a decided impact in the upcoming elections, particularly in holding the Republican leadership’s feet to the fire on a variety of related issues.

The influence and more especially the authenticity of the tea party movement also is being debated in religious circles where some writers have expressed a skepticism as to how the evident religious sentiments expressed by many (but not all) tea party activists can be compatible with the undeniable Christian obligation to tend to the needs of “the least of these my brethren.”

Stephen Schneck, director of the Institute for Policy Research and Catholic Studies at The Catholic University of America, said in critique of the tea party approach, “Much as we might like otherwise, the Catholic argument is that government and citizen are equally expected to be our brother’s keeper.”

One of the leaders of the evangelical left, Jim Wallis, renders what I think is a wholly inaccurate image of tea party folks when he says, “When government regulation is the enemy, the market is set free to pursue its own self-interest without regard for public safety, the common good, and the protection of the environment — which Christians regard as God’s creation. Libertarians seem to believe in the myth of the sinless market and that the self-interest of business owners or corporations will serve the interests of society; and if they don’t, it’s not government’s role to correct it.”

From my conversations with numerous supporters of the tea party movement from around the country, these comments fail to grasp the essential point of what this movement is about, and why religious people are attracted to it.

I have no doubt there are people on the fringes of the tea party movement who hate government. Most of these, however, I would suggest hate government the way most of us “hate” the dentist — that is, we are not in favor of abolishing dentistry; we just want to make sure it hurts as little as possible and does not do permanent damage.

It is not that tea party folk believe in “the myth of the sinless market.”

It is that they, and most believers, indeed most Americans, believe that politicians and bureaucrats are not immaculately conceived and require limits to their interventions.

And so we come to what may be the real deficiency of this popular movement — it has yet to define a set of clear principles that permit it to consistently outline its view of society and the proper role of the state.

Such a set of principles exists within both the Roman Catholic and Reformed Protestant traditions and are known respectively as subsidiarity and sphere sovereignty. Each term in different yet complementary ways states that needs are best met at the most local level of their existence and that higher orders of social organization (that is, mediating institutions and the public sector) may only temporarily intervene into lower spheres of social organization in moments of great crisis. This intervention by higher authorities should happen to assist, not replace, local relationships.

In his monumental encyclical “The Hundredth Year” Pope John Paul II outlined the principle of subsidiarity and demonstrated an understanding of the reaction that can occur in the social sphere when the limits of the state are not clearly maintained. Although written almost a decade ago, his cautions and observations could have been penned today:

By intervening directly and depriving society of its responsibility, the Social Assistance State leads to a loss of human energies and an inordinate increase of public agencies, which are dominated more by bureaucratic ways of thinking than by concern for serving their clients, and which are accompanied by an enormous increase in spending. In fact, it would appear that needs are best understood and satisfied by people who are closest to them and who act as neighbors to those in need. It should be added that certain kinds of demands often call for a response which is not simply material but which is capable of perceiving the deeper human need. One thinks of the condition of refugees, immigrants, the elderly, the sick, and all those in circumstances which call for assistance, such as drug abusers: all these people can be helped effectively only by those who offer them genuine fraternal support, in addition to the necessary care.

Blog author: jcouretas
posted by on Wednesday, October 13, 2010

Hernandez

On FrontPageMag.com, Ismael Hernandez talks about his journey from anti-American activist to his disillusionment with socialism and eventually the founding of the Freedom & Virtue Institute. Hernandez, a frequent lecturer at Acton conferences, was asked by interviewer Jamie Glazov to recall the estrangement from family and friends that resulted when his “passion for socialism” faded away.

For the first time in my life, I began to weakly contemplate the possibility that things were not as I had been told. There I was, still spewing words of hate against America and out of nowhere, and based only on my achievements, I had been offered a reward. Why? About a year before my arrival, I was leading an anti-American campaign in my hometown of Isabela calling on young Puerto Ricans to refuse to fight in the first Persian Gulf War. Paying for anti-American propaganda posters myself, I took pleasure in distributing hundreds of them calling for the refusal. Why? Why offer me any benefit at all? Yet, America embraced me and gave me opportunities I never dreamed of.

I soon found myself attended by heretical thoughts that I never before anticipated. A revolutionary wave was sweeping across my soul and I fought it with iconoclastic zeal. It is not possible, not for me. The fall of the Berlin Wall threatened to pierce another nail in the coffin of my self-confident ideology. It was not supposed to happen. Beginning to read what I previously considered meaningless “Yankee” propaganda, the shades of socialist orthodoxy suddenly failed to come to my rescue and a new world opened before me. One day, I picked up Mr. Horowitz’s book because the theme sounded familiar. I had no idea who he was at that time. As I read his account of his childhood, I wept often at his stories and anecdotes, as they brought familiar pains and similar situations to me in the context of my beloved father. Not being able again to talk to my father about my views and to see friends still hurts me.

Read “Climbing out of the Communist Faith” on FrontPageMag.com.

Blog author: jcouretas
posted by on Wednesday, October 13, 2010

A good give-and-take on the tea party movement on Our Sunday Visitor. Rev. Robert A. Sirico, president and co-founder of the Acton Institute, weighs in:

Many of the stances tea party activists have taken on political issues also would resonate with Catholic voters, Father Sirico said. For example, many practicing Catholics would likely agree with the tea party’s concern about the overreaching involvement of government in schools and health care, he said, and though the movement has hesitated to identify itself as pro-life, the majority of tea party activists appear to be in agreement with the Church’s stance on abortion.

But while he doesn’t feel that there is a conflict for Catholics to join the tea party, Father Sirico said, he does think tea party advocates could benefit from a greater understanding of Catholic teaching.

“The thing Catholics could teach the tea party is that not every social obligation needs to be viewed with suspicion,” he said. “We recognize that human nature is social as well as individual, and we balance these things out. To say I have an obligation to the poor is [to say] society has an obligation to the poor.”

Read “Is the tea party movement in sync with Catholic teaching?” on the website of Our Sunday Visitor.

Liu Xiaobo

In the International Herald Tribune, Fang Lizhi points to the experience of Nobel Peace Prize winner Liu Xiaobo over the last 20 years as “evidence on its own to demolish any idea that democracy will automatically emerge as a result of growing prosperity” in China.

According to human rights organizations, there are about 1,400 people political, religious and “conscience” prisoners in prison or labor camps across China. Their “crimes” have included membership in underground political or religious groups, independent trade unions and nongovernmental organizations, or they have been arrested for participating in strikes or demonstrations and have publicly expressed dissenting political opinions.

This undeniable reality ought to be a wake up call to anyone who still believes the autocratic rulers of China will alter their disregard of human rights just because the country is richer. Regardless of how widely China’s leaders have opened its markets to the outside world, they have not retreated even half a step from their repressive political creed.

On the contrary, China’s dictators have become even more contemptuous of the value of universal human rights. In the decade after Tiananmen, the Communist government released 100 political prisoners in order to improve its image. Since 2000, as the Chinese economy grew stronger and stronger and the pressure from the international community diminished, the government has returned to hard-line repression.

Fang Lizhi, in the article “Liu Xiaobo and Illusions About China,” says Liu Xiaobo’s role in the publication of Charter 08 led to more trouble. Little wonder why. Here’s a line from the text:

… we stand today as the only country among the major nations that remains mired in authoritarian politics. Our political system continues to produce human rights disasters and social crises, thereby not only constricting China’s own development but also limiting the progress of all of human civilization. This must change, truly it must. The democratization of Chinese politics can be put off no longer.

The social strain is beginning to tell. In “How China is Weaker than it Looks,” Kerry Brown on The Diplomat writes:

… success means that Communist Party leaders once certain that they’d have two or three decades more of economic reforms to go before getting down to political changes have found themselves confronted with the need to do something far more quickly than expected.

China is on target to become a middle income country by as early as 2020. But while this transition may be welcome, it’s also a stage in any country’s development when various elites—whether business or political—will likely start to experience far sharper disagreements with each other. Lawyers and civil society groups, as the colour revolutions in the former Soviet bloc states show, start to gain much greater social traction, while entities that look and act like an authentic political opposition start to appear.

Acton has recently expanded the Chinese language area of its website. The section includes Acton’s Core Principles and biographical information on Lord Acton.

Lord Acton wrote, “Political atheism: End justifies the means. This is still the most widespread of all the opinions inimical to liberty.” Liu Xiaobo would understand.