Posts tagged with: Rev. Robert Sirico

Kevin DeYoung, senior pastor at University Reformed Church in East Lansing, Michigan and regular blogger at The Gospel Coalition, featured Rev. Robert Sirico’s latest book, Defending the Free Market: The Moral Case for a Free Economy, on his blog. DeYoung praises Defending the Free Market for making a serious moral case for a free market system:

Robert Sirico, Defending the Free Market: The Moral Case for a Free Economy (Regnery 2012). Rev. Sirico is a Catholic priest, the president of the Grand Rapids based Acton Institute, and a former radical leftist. As you can guess by the title, he’s since said goodbye to his socialist and Marxist leanings. It’s a shame than in our hyper-partisan climate many people will automatically dismiss the book as Republican propaganda. But it really isn’t. Sirico is picking up where Michael Novak left off in making a strong moral case for capitalism, free markets, and the calling of the entrepreneur. It’s a case that Christians need to consider more carefully, even if you end up disagreeing with some of Sirico’s points, especially the many pastors who bring a superficial understanding of business and economics with them into the pulpit. This would be a great book to read and discuss in a small group, a book club, or a senior seminar.

For a free chapter of Sirico’s book, check out the official book site here.

Rev. Robert Sirico, Acton Institute president and co-founder, released Defending the Free Market: The Moral Case for a Free Economy, in late May and the book has been no stranger to critical acclaim ever since. The latest? Defending the Free Market cracks WORLD Magazine’s top five business books of the past year. Sirico’s book is critically necessary for 2012 says David Bahnsen, senior vice president at a leading financial firm:

Attacks on Mitt Romney’s time at private equity firm Bain Capital are political, of course, but they also illuminate a key debate: wealth creation vs. job creation. Some theorize that the pursuit of wealth by a few does not create jobs—but in practice, as Robert Sirico shows in Defending the Free Market: The Moral Case for a Free Economy, job creation is a byproduct of the profit motive. Although Sirico did not set out in this book to spotlight 2012 politics or Bain Capital, he has produced a much-needed 200-page apologetic for free market morality.

Click here to visit the book’s official site to download a free chapter and here to go straight to Amazon.

The Acton Institute’s staff is heavily featured in the July/August issue of Legatus Magazine. First, there is a brief review of the Rev. Robert Sirico’s new book, ‘Defending the Free Market':

He shows why free-market capitalism is not only the best way to ensure individual success and national prosperity, but is also the surest route to a well-ordered society. Capitalism doesn’t only provide opportunity for material success, it ensures a more ethical and moral society as well.

Next is Samuel Gregg, Acton’s Director of Research. His Ethics column for Legatus focuses on the vocation of the Christian business person, as outlined in the document ‘The Vocation of the Christian Business Leader’ (VCBL), from the Pontifical Council for Justice and Peace:

This means that business leaders confront, often on a daily basis, enormous ethical and economic difficulties. The subsequent choices they need to make are not simple. While VCBL suggests that the state has a role in addressing many of these issues, it wisely refrains from entering into detailed policy recommendations about how governments should act in these areas. Instead, it indicates that in many instances the primary responsibility for addressing many such challenges lies with business leaders themselves.

Finally, Gregg is extensively quoted in the feature “Benedict: The ‘Green Pope’, which notes not only Benedict’s strong commitment to the preservation of natural resources, but the misguidance of the Green Movement:

“The Greens’ view of humanity is that we are just another aspect of the natural environment,” said Gregg. “Most are grounded in pantheistic ideology. Within the Greens’ ideology, human beings are bad and it’s better if there are fewer of us. This is why they are so adamant about mandatory contraception for developing countries and why they are so pro-abortion.”

The Catholic Church teaches that human beings are made in the image and likeness of God — and that they are intrinsically good and capable of innovation.

“What’s distinctive about Pope Benedict is that he asks the Greens why there is this degree of disrespect for the human person, which comes out in Green policies,” Gregg said. “They have a false conception on anthropology. Within deep Green writings on the environment, you see a certain ‘humanophobia’ at work, which is materialistic and paganistic.”

Read the July/August issue of Legatus Magazine here.

RJ Moeller of “Values and Capitalism,” an American Enterprise Institute initiative, recently hosted two Acton Institute staffers on his podcast, The RJ Moeller Show. First, president and co-founder kicks off the segment with a self-introduction and a discussion of his new book Defending the Free Market: The Moral Case for a Free Economy. Later, Acton Research Fellow Jordan Ballor closes out the segment with a testimony to his own work and that of the Acton Institute. The segment can be heard in the player below:

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The Regnery Publishing news release for Rev. Robert Sirico’s new book, Defending the Free Market:  The Moral Case for a Free Economy is online. The book’s publication date is set at May 22nd and is available to order at Amazon.

Herman Selderhuis

2017 marks the 500th anniversary of the Protestant Reformation. For the Winter 2012 Religion & Liberty issue, now available online, we interviewed Reformation scholar Herman Selderhuis. Refo500, under the direction of Selderhuis, wants to help people understand the meaning and lasting significance of the Reformation. Selderhuis and Refo500 are already playing an essential role in promoting the anniversary and Acton is honored to be a part of that endeavor as well.

For myself, Reformation study was critical to my own spiritual formation. Roland Bainton’s Here I Stand is just one book that has had a lasting impact in my life.

This year marks the 60th anniversary of the publication of Witness by Whittaker Chambers. We have a superb article by Richard Reinsch on the deep influence of Witness and its relevance today. Reinsch authored the exceptional Whittaker Chambers: The Spirit of a Counterrevolutionary in 2010. I reviewed the book in a past issue of R&L.

James Franko contributed an essay from a classically liberal perspective on “A Case for Limiting Caesar.” I’ve contributed a review of Mark Tooley’s new book Methodism and Politics in the 20th Century.

The “In the Liberal Tradition” figure is Francis Hutcheson. Hutcheson, of course, would do much to shape the notion of rights in the American colonies.

Let me also say something about the expansion of Rev. Robert Sirico’s column for this issue. We have excerpted a passage from his new book Defending the Free Market: The Moral Case for a Free Economy. It will be available from Regnery in May of this year. Anybody who is an admirer or feels they can learn something from Rev. Sirico will cherish this publication. It really serves to remind us all just how much the Acton Institute and its mission makes sense.

There is more in this issue. Check out the editor’s notes for all the details.

Wayne Grudem

Religion & Liberty’s spring issue featuring an interview with evangelical scholar Wayne Grudem is now available online. Grudem’s new book is Politics According to the Bible (Zondervan 2010). It’s a great reference and I have already made use of it for a couple commentaries and PowerBlog posts here at Acton. “I am arguing in the book that it is a spiritually good thing and it is pleasing to God when Christians can influence government for good,” Grudem declared in the interview.

“The Church and Disaster Relief: Shelter from the Stormy Blast”
is a piece I wrote for this issue focusing on the faith community’s response to the tornadoes in the South, Joplin, Mo, and Hurricane Katrina. Pastor Randy Gariss of Joplin and Jeff Bell of Tuscaloosa, Ala. were extremely generous with their time and helped to shape this article. Below is an excerpt from the article on Pastor Gariss’s thoughts on the response:

‘The churches are far better about getting out of their buildings now,’ said Randy Gariss, pastor of College Heights Church in Joplin. ‘Before it was more of a bunker mentality with some churches because of the cultural wars, but so many more churches are building relationships with the whole community.’

David Paul Deavel offers an excellent review of Daniel J. Mahoney’s, The Conservative Foundations of the Liberal Order in the issue. The title of his review is “Saving Liberalism from Itself” and in the review he declares:

Under modernity, Mahoney argues, liberty is too often reduced to ‘a vague and empty affirmation of equality and individual and collective autonomy’ that ‘is inevitably destructive of those ‘contents of life’—religion, patriotism, philosophical reflection, family ties or bonds, prudent statesmanship—that enrich human existence and give meaning and purpose to human freedom.’

“Debt, Finance, and Catholics” is a piece authored by Sam Gregg. Rev. Robert Sirico offers “The Church’s Social Teaching is One Consistent Body of Thought.”

The “In The Liberal Tradition” figure is Richard John Neuhaus. I met Neuhaus on Capital Hill when I was working at the Institute on Religion & Democracy. He was very close to a philosophy professor of mine at seminary and Neuhaus was very familiar with Asbury Theological Seminary, where I was a student at the time. I specifically remembered he knew a lot about John Wesley and the 18th Century evangelical revival in England.

Nuehaus had a real pastoral heart to go along with his sharp mind and he seemed to have an encouraging word for everybody. “Wealth and Whimsy: On Economic Creativity” is an excellent essay from 1990 by Richard John Neuhaus that is certainly worth the read. There is more content in this issue so please check it out and if you ever wish to share any ideas or provide feedback on Religion & Liberty feel free to offer that in the comment section below.

Update: Thanks to Adam Forrest for linking the Grudem interview on the Zondervan blog.

Rev. Robert A. Sirico was recently a guest on The Matt Friedeman Show where he discussed the difference between charity and socialism. He talks about not only how we should give, but also how we can best help the poor. Socialism, according to Rev. Sirico, is the forced sharing of wealth and drains  morality out of good actions. A discussion of the Acts of the Apostles also takes place in the following YouTube clip that contains a segment from the show.

Earlier this week on the Acton Institute Facebook page, Rev. Sirico’s archived article “What is Capitalism?” was posted and sparked a lively discussion between two people (click here to see our Facebook page and the discussion). This blog post is to serve as my response.

Your idea of communionism, at least from what I understand from your comments, bears some resemblances to communism which has the end goal of society or the community possessing property in common. This, however, doesn’t preserve human dignity properly; nor does not foster interdependence among people. Instead it creates a society dependent on a centralized government.

In his Summa Theologica, Thomas Aquinas explains some of the core the problems with common property. Like Aristotle, he notes, that individuals are better managers of property because it allows for a more orderly fashion of management, and as he states “human beings content with their own property live in a condition of peace. And so we observe that quarrels arise rather frequently among those who possess goods in common not individually.” The quarrels can arise because no individual is specifically responsible for the care of the common property. There is no person who feels like he or she has stake in the property. A direct result, and historical example, of common property is the tragedy of the commons.

In Capital Marx argues that there is no value in human labor per se. He states “human labour, creates value, but is not itself value. It becomes value only in its congealed state, when embodied in the form of some object.” This is contrary to Christian beliefs. There is intrinsic value in human labor itself. To work is a calling and a form of stewardship. In the encyclical Laborem Exercens, (“On Human Work”), Pope John Paul II explains how working is a direct expression of our human dignity. Such preservation of human dignity cannot be found in a system that devalues work.

The idea of property that you advocate is also found in Marx’s Capital and the Manifesto of the Communist Party. This idea is flawed on many levels. It doesn’t take into account that the entrepreneur purchases the raw goods that the workers use to make the end product. As a result, based on any definition of property, the entrepreneur is the sole owner of the raw goods and it is his or her private property, not the worker. The worker engages in a contract with the entrepreneur in an exchange of services. Just because the worker uses his or her services, which he or she is paid for by the entrepreneur, does not translate into the worker becoming the owner of the raw good which becomes the final product.

The idea of private property that you advocate, rescinding property rights for all corporations, is dangerous on many levels. It puts political rights, religious rights, and all private property rights in danger. Marx notes that the abolition of private property for the bourgeois leads to the abolition of family because, according to his argument, the family is rooted in property and private gain. Furthermore, Marx articulates that his beliefs, which bring forth a communist centralized system, also abolish religion.

In Federalist Paper No. 10 James Madison argues how the first object of any government is the protection of property. Furthermore, in Democracy in America Alexis de Tocqueville explains that what makes America successful is its protection of private property for all. No landed property class exists. He articulates how the protection of private property translates into the protection of political rights even to the least of all citizens. Furthermore the right to property fosters “…obedience to established law, of the influence of good mores in republics, and of the assistance that religious ideas lend to order and freedom…” What makes America special and successful, according to Tocqueville, is the protection of rights for all people. As Tocqueville demonstrates, the right of property needs to be protected because other rights stem from it. This right extends to even corporations. Rights should be guaranteed for all, not winners and losers picked by the government.

Again, private property should be protected at all levels, for both individuals and corporations. Hernando de Soto explains this in his book and in an essay both titled, The Mystery of Capital. Through examples found in his essay, book, and case studies (which can be found by clicking here), de Soto effectively argues using proven facts, statistics, and real world examples that the protection of capital and private property rights has led to economic prosperity in the west, whereas the lack of protection is a leading reason to the economic disparity in poor countries. If we fail to protect private property rights on all levels, then we begin down a path of economic decline. Without the protection of private property rights, and an effective legal structure to guarantee such protection, the wrong message is being sent to businesses. No business will want to invest in an economic climate that is hostile towards them.

A market system, which is what Rev. Sirico argues for in his article “What is Capitalism?” actually fosters virtues that all Christians value. This is articulated by Stephen Grabil in his essay “The Market, School of Virtue.” Here Grabil shows that greed is not what makes a free market churning, but instead it is virtue. Some of the virtues fostered in a free market are trustworthiness, self-control, sympathy, and fairness. Jay Richards, author of Money, Greed, and God: Why Capitalism Is the Solution and Not the Problem, demonstrates that greed is a vice which even Adam Smith condemned. Richards also shows why greed does not lead to a successful market economy, but actually destroys it.

In regards to the referenced Fulton Sheen article titled “New Slavery” it is important to note that the article was written in 1943 when many monopolies were present in the market. Acton has never believed in or supported crony capitalism. Monopolies do not allow competition which is bad for the consumer and the worker. Also, Sheen does not advocate for the end of private property in his article. Instead he says we have a right to private property and our use of it should be righteous “Possession [of property] has two faces, two aspects: we all have a right to private property, but this is accompanied by our responsibility for its righteous use.” As Sirico articulates in the posted article, when the market is structured successfully it is the consumer who has primary control and then next is the worker. This is because of competition. Monopoly capitalism comes when the government gets into bed with businesses, and essentially block new entrepreneurs and potential new competitors from entering into the market.

Free markets are not just about an economic system. It is something greater than economics, it is about freedom. The freedom to choose what to purchase, the freedom for the worker to find an employer and not be forced into employment with the state or a monopoly, and the freedom to hold property and have it protected, this freedom is what capitalism is about. Tocqueville saw this in his visit to America and correctly articulated how the protection of private property, in all levels, has led to the great freedom Americans enjoy. However, Tocqueville also recognized the need for virtuous men and women because he knew America cannot succeed, nor its structure of government without them. As he states, “There are no great men without virtue; without respect for rights, there is no great people: one can almost say that there is no society; for what is a union of rational and intelligent being among whom force is the sole bond?”

A dispute has arisen in Illinois between Catholic Charities and the state government. As the National Catholic Register explains it, “Catholic Charities branches of three Illinois dioceses have filed a lawsuit against the state of Illinois in order to continue operating according to Catholic principles — by providing foster care and adoption services only to married couples or non-cohabitating singles.” In an interview, with the newspaper, Rev. Robert A. Sirico defends Catholic Charities in light of the principle of subsidiarity while arguing for the right of the Catholic Charities to exist and conduct its own business without the influence of the state:

“What is it about foster care that necessitates a state-run system? Why can’t it be done on local levels?” he said. “Why can’t a city, municipality or affiliation of organizations do it and merely abide by standards set by the state? But when you have it monopolized, in effect, by the state [which uses organizations such as Catholic Charities as contractors to provide services], then you have the political-interest groups in control.”

Rev. Sirico also offers a solution for guaranteeing the independence of Catholic Charities:

“I think we need to separate the giving from the mechanism of the state,” Father Sirico continued. “I think there are ways to incentivize people to give that aren’t channeled through political and bureaucratic agencies. For instance, what if we had a tax credit to corporations or individuals that allowed their money to be used in a way that isn’t run through the state, but for services that they’re already obligated to pay the state to perform? For example, you have a tax obligation; but let’s say you’re allowed to take the portion going to social services and designate it to a specific charity you wanted to support. You don’t pay the state. The state reduces its involvement in that sphere. What you do is present the state with a documented receipt that you paid money to that charity.”

Click here to read the full article