Posts tagged with: Robert A. Sirico

Speaking of the time he spent in prison for his role in the Watergate scandal, Chuck Colson said: “I couldn’t have made it without Christ in my life, I know that. But I couldn’t have made it if there wasn’t in the back of my mind a belief that God had a purpose for this.”

You’ll hear those words in “Like I Am,” a segment from the Acton Institute’s Our Great Exchange: Discover the Fullness of What it Means to Be God’s Steward small group curriculum scheduled to be released this summer. This September 2011 interview was the last Colson granted before his death on April 21, according to Prison Fellowship Ministries. The “Like I Am” segment was produced by David Michael Phelps in association with Grand Rapids, Mich.-based Gorilla Pictures for Acton Media.

We have also published “Chuck Colson and the Acton Institute,” a web-based resource page where you’ll be able to access “Like I Am” and a lot more of Colson’s Acton-related writings, interviews and media extending back almost 20 years. Of special interest is his concluding keynote address “How Now Shall We Live?” at the October 1998 Acton Institute and Calvin College conference, A Century of Christian Social Teaching: The Legacy of Leo XIII and Abraham Kuyper.

In his PowerBlog tribute to Colson, Rev. Robert A. Sirico expressed his admiration “for a man whose witness to the reality of Jesus Christ and his redemptive power was an inspiration for me to be a better priest and a better Christian. The authenticity of Chuck Colson’s conversion and the integrity of his life were evident to any honest observer.”

As Prison Fellowship and The Chuck Colson Center for Christian Worldview put it, in a joint statement, “Chuck’s life is a testimony to God’s power to forgive, redeem, and transform.”

Memory Eternal.

Napp Nazworth, a reporter for Christian Post, interviewed Rev. Robert A. Sirico about House Budget Committee Chair Paul Ryan’s budget plan, “The Path to Prosperity: A Blueprint for American Renewal.” Nazworth asked Rev. Sirico, Acton’s president and co-founder, to talk about how closely Ryan’s plan lines up with Catholic social teaching, as the Republican budget chair has claimed, and to speak to criticisms of the plan. “A group of about 60 politically liberal Christian leaders wrote a letter taking exception to Ryan’s comments, calling it ‘morally indefensible,'” the reporter wrote. “In an interview with The Christian Post, Congresswoman Rosa DeLauro (D-Conn.) also said the Ryan budget is in opposition to Catholic teaching.”

Nazworth: Ryan said that subsidiarity is essentially federalism and that the budget considered the poor and vulnerable by reducing or cutting programs that lead the poor to become dependent on government. Did Ryan seem to understand those Catholic doctrines correctly?

Sirico: Subsidiarity is not “essentially” federalism. There is a dimension of federalism that reflects some of the values of subsidiarity. But, federalism is a political structure. And, subsidiarity is more of a social and theological principle, so that federalism speaks about one way of governing people. You could have subsidiarity in a society that didn’t live under an American form of government.

There is a kinship. I wouldn’t say it is essentially the same, but there is a kinship between the two, that you should leave things to people who know best. The motivation of subsidiarity is that human needs are complex and sometimes very nuanced. When you pull back and make human needs abstract, you don’t get to the core of what the need is, so that people closest to human need can make that determination better than bureaucrats or politicians that have other pressures and motivations far away from the person who is actually in need.

Read “Catholic Priest on Ryan Budget and Church Doctrine” by Napp Nazworth on Christian Post.

Jon Erwin, director of the pro-life October Baby movie, was recently interviewed by National Public Radio and, in the background article that accompanied the audio, the network reported his view that Christians didn’t feel very welcome in Hollywood’s movie community. This provoked a lot of comment by NPR listeners about what, really, a Christian is. The title of the NPR article, “‘October Baby’ Tells A Story Hollywood Wouldn’t” probably had something to do with that.

Ombudsman Edward Schumacher-Matos followed up the interview with an article titled, “Christian Is Not Synonymous With Conservative,” which was widely discussed by religious bloggers and news sites. As Schumacher-Matos wrote:

What we have, then, is a question that goes beyond NPR to what should be a national debate over how to use the word “Christian.” A truly useful debate would extend even further, to what it means to be Christian, given that nearly 80 percent of Americans claim to be one.

Yesterday evening, Schumacher-Matos published a roundup of responses to his question in a post titled, “Christians: Who Are The 78 Percent?” Overall, a pretty even-handed job of deepening the discussion, which he hopes to continue. Schumacher-Matos invited Rev. Robert A. Sirico, president and co-founder of the Acton Institute, to participate. Because of space limitations, Rev. Sirico’s response was slightly edited, so I’m published it here in full:

Christianity is and always has been a religion that “receives” its faith rather than one that “invents” it. Hence, a basic definition of “Who are the Christians?” begins with an adherence, doctrinally, to the ancient Creeds of the Church, beginning with the Apostles Creed (believed to have been of apostolic origin, the Apostles having in turn received their mandate from Christ Himself) and continuing on to the faith articulated at the Councils of Nicaea, Constantinople, Chalcedon, Orange, Hippo and Quicunque Vult (aka, The Athanasian Creed), all of which were formative for the belief of Christians. The traditions that would agree with this ecumenical Trinitarian confession (most Catholics, Evangelicals, Eastern Orthodox, et al.) have historically recognized that whatever other doctrinal differences may separate them, this is the meaning they share when they use the term “Christian.”

However, many Americans—and almost all journalists—are less interested in theological distinctions than they are in determining how the moniker can be shared by groups who differ on matters of political dogma. Asking “Who are the Christians?” is less an existential query than a question about partisan branding: What political group gets to claim the word for themselves—and exclude others from its rightful use? The irony is that many mainstream groups wish to recover the franchise at a time when several historically Christian organizations (such as the YMCA) are attempting to distance themselves from the Christian brand. Mr. Edwards claims that “politically and socially conservative Christians have in fact co-opted the title.” But perhaps they never really abandoned it while the politically and socially liberal Christians discarded it, embracing instead, the sort of Christianity that Niebuhr so memorably described as, “A God without wrath [who] brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross” (H. Richard Niebuhr, The Kingdom of God in America (New York: Harper and Row, 1959), 193.).

On February 16th, Acton Institute President Rev. Robert A. Sirico spoke to an audience in Phoenix, Arizona, delivering an address entitled “The Moral Adventure of the Free Society.” We’re pleased to bring you the audio of that address via the audio player below:

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

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.

Acton President Rev. Robert A. Sirico and Research Director Samuel Gregg were interviewed for a LifeSiteNews.com article about a decision by Catholic Charities of the Diocese of Tulsa to rely strictly on private donations for its work. Reporter Ben Johnson observed that the policy shift “stands in stark contrast to most of the benevolent institution’s other affiliates. Catholic Charities around the country received $1 billion from the government, approximately two-thirds of their funding.” Johnson:

Some critics believe only foregoing government funds altogether will prevent the state from coercing religious organizations to violate their faith. “What Catholic Charities of Tulsa is doing is showing the way forward for Catholics and other Christians who want to be faithful to the ancient Church’s age-old moral teachings, and who want to assist those in need without compromising the truth of the Gospel,” wrote Dr. Samuel Gregg, research director at the Acton Institute for the Study of Religion and Liberty, in a statement e-mailed to LifeSiteNews.com.

Fr. Robert Sirico, the president of Acton, agrees. “I think we need to separate the giving from the mechanism of the state,” he said. “There’s the threat that he who drinks the king’s wine sings the king’s song.” Deacon Sartorius shares that concern. “It’s natural to want to please the one who is providing the money for your program,” he said.

[ … ]

Dr. Gregg predicted other religious charities will soon rely exclusively on private donors. “It won’t be long before other Catholic charitable work throughout the United States and abroad will head down the same path – either because more Catholics will see the good sense embodied by the Tulsa example, or because they will be forced to by governments seeking to impose the agenda of secularist relativism upon Catholic and other Christian organizations.”

Read “Catholic Charity Rejects Gov’t Funding to Maintain Religious Liberty” by Ben Johnson on LifeSiteNews.com

Also see “Catholic Charities forgoes government funding, stays true to values” by Bill Sherman in Tulsa World (Dec. 17).

Acton President and Co-Founder Rev. Robert A. Sirico asks us to take a breather from the frenzied preparations that lead up to Christmas and reflect on the true meaning of the Feast of the Incarnation. Thanks. to ThePulp.it for linking.

The Magi -- Depicted on a Third Century sarcophagus (Vatican Museums, Rome)

Contemplating Christmas

By Rev. Robert A. Sirico

In a Christmas season filled with noble sentiments such as “peace on earth and goodwill to men,” the remembrance of the joys and sanctity of the family, and the deep human desire for tranquility of heart, how is it that this is arguably the period of deepest tension, family strife and exhaustion?

Although I don’t have hard data to prove it, from both personal and pastoral experience I can safely assert that from roughly the last week of November to the first week of January we experience more stress, arguments within families, and grief, than at any other time of the year.

Much of this is no doubt of our own doing: the expectations we have of ourselves to write every card and attend every party and prepare every dish possible. We go too soon from the joyful welcoming of the “meaning of the season’ into crushing obligations the meaning of which we find ourselves simply too tired to contemplate.

Some of this comes from without: the ease and feasibility of travel and communication, the plethora of products and foods rarely enjoyed by previous generations, and the social expectations of business, friends and family.

“The unexamined life is not worth living,” Socrates said. Our seasonal variation on the philosopher’s wisdom might be, “The un-contemplated Christmas is hardly worth celebrating.”

Rather than descending into the usual rants about how we so often lose the authentic understanding of the season (true enough), would it not be a much more edifying approach to probe deeper the ambiguity, mystery and paradox of Christmas?

The manger contains a hidden proposition of sorts. I have often imagined that were I walking along a Bethlehem back street some 2,000 years ago, and passed by the stable where the infant Jesus lay, there might not have been anything there to catch my attention. I might have been on the way to the marketplace to buy doves for the Temple sacrifice, or perhaps hurrying home with a basket filled with olives, grapes, figs or bread. In any event, it might have taken a chorus of angels or the guidance of a star to distract me from my mundane busyness and the ordinariness of the scene.

The Feast of the Incarnation – which is another way of speaking of the Nativity or Christmas — is all about the Divine Condescension to be “enfleshed” in humanity. The stable would not have been a shrine that night (that would come later). That night it would have been a rather messy, dirty and (at the risk that some inattentive reader will accuse me of blasphemy) smelly place. And that is the point.

Even the shepherds and Magi who were favored with an announcement of the Birth came upon their respective epiphanies precisely from within the context of their usual work: tending sheep and examining the heavens. God found them where they were.

The challenge of Christmas is not to wait for a God who with shouts, trumpets and great fanfare will attract our attention, but to search for the One who comes discretely and must be carefully discerned in the midst of everyday lives.

So, the question I propose is: Where is God at the mall? Where is He at the table of a contentious family holiday argument? Or in the dark quiet room of a daughter standing at her dying mother’s bedside alone this Christmas?  Where is he in the gift-giving? In all the commercialization, so often disconnected from the heart of redemption?

He is there, because He is Emmanuel, “God with us.”

On Tuesday, Acton’s president, Rev. Robert A. Sirico, joined three other prominent Catholic thinkers for a roundtable discussion of the U.S. bishops’ 1986 letter “Economic Justice for All.” Georgetown Univeristy’s Berkley Center for Religion, Peace, and World Affairs sponsored the discussion, and Berkley Center director Tom Banchoff moderated the proceedings.

The discussion, held on the left-leaning document’s 25th anniversary, addressed its legacy. Fr. Sirico’s contention was that the bishops “exceed[ed] their authority in an area where they lack competency,” in a way that, in hindsight, is “frankly embarrassing.” “Bishops should be bishops, not managers, not policy-makers,” he said, and noted that in the case of “Economic Justice for All,” it wasn’t even necessarily the bishops themselves who produced the silly economic arguments in the first place, but they had signed the letter.

Conservative New York Times columnist Ross Douthat agreed with that assessment, adding a point that Acton’s been making for 20 years: “Well-meaning public policy isn’t effective public policy.”

Catholic News Service article here, and Georgetown Vox Populi blog post.

The Berkley Center for Religion, Peace, & World Affairs at Georgetown University and the Governance Studies Program at The Brookings Institution have invited Rev. Robert A. Sirico, president and co-founder of the Acton Institute, to join a December 6 roundtable discussion in Washington on economics and Catholic Social Teaching. The event is free and open to the public. Friends of Acton in the Washington area are encouraged to attend the talk. Questions will be invited from the floor at the conclusion of the roundtable discussion.

The event will mark the 25th anniversary of the publication of the U.S. Catholic Bishops’ letter “Economic Justice for All.” Joining Rev. Sirico on the roundtable will be E.J. Dionne (Brookings Institution and Georgetown), Ross Douthat (New York Times), and Christine Firer Hinze (Fordham). The discussion will be moderated by Thomas Banchoff, director of the Berkley Center.

The event will be on Tuesday afternoon, December 6, from 4 – 5:30 PM in the Copley Formal Lounge on Georgetown’s main campus (directions). Event organizers ask that attendees register (link) in advance.

In the Wall Street Journal, Acton Institute President and Co-Founder Rev. Robert A. Sirico looks at the recent “note” on economics released this week by the Vatican. The document, titled “Toward Reforming the International Financial and Monetary Systems in the Context of a Global Public Authority,” was published with an eye toward the upcoming G-20 meeting in Cannes, France, on Nov. 3-4. This 18-page document has, Rev. Sirico observes, “been celebrated by advocates of bigger government the world over.”

But what’s missing from the popular analysis is that the Vatican document “embraces a sound economic theory concerning the cause of the world financial crisis: the breakdown of the postwar Bretton Woods monetary system and the unleashing of fiat currencies and central-bank printing presses.”

Rev. Sirico:

We went from a hard-money regime, in which there were restrictions on the power of central banks and financial institutions to create money and credit, to one where money became purely paper. There were no restrictions remaining on the power of governments to finance unlimited debt. Banks could create credit seemingly without limit. Central banks became the real power in the world economy.

None of this was true under a gold standard. That system limits the expansion of credit by an indelible physical fact. There was a limit, a check, a rule that went beyond the whim of financial masters and politicians. The Vatican seems to understand this.

But discerning the disease and finding the cure are very different undertakings, and here the document falls short. It imagines a new world central bank and political authority that will rule without “any partial vision or particular good” but rather seek “the common good.” Its decisions should “be made in the interest of all, not only to the advantage of some groups, whether they are formed by private lobbies or national governments.”

Somehow, with an intelligence never before discovered in government bureaucracies, these proposed global authorities would create “socio-economic, political and legal conditions essential for the existence of markets that are efficient and efficacious.”

Read “The Vatican’s Monetary Wisdom” on the website of the Wall Street Journal (may require registration).