Posts tagged with: Samuel Gregg

Humility is probably one of the most difficult human virtues to achieve. For me, as a Hungarian intern at the Acton Institute, listening to Samuel Gregg’s June lecture in Grand Rapids on his new book, Becoming Europe about the Old Continent’s crisis is instructive. Relations between the United States and major European powers have been testy from time to time, of course, but Europe seems to lack self-criticism.

Aging Europe, an unsustainable social model, a two-speed Europe: these are some key expressions we hear about Europe every day. Each of these phrases reflects a problem with the evolution of European society and the free market. Actually, it seems as if the continent is living out its teenager years unsure whether to commit to social-democracy or the free market. Meanwhile, doing both of them wrong. As we can expect from a teenager, the symptoms refer to deeper-rooted problems. (more…)

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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On June 27, 2013, Samuel Gregg, Acton’s Director of Research, discussed his book Becoming Europe: Economic Decline, Culture, and How America Can Avoid a European Future as part of the 2013 Acton Lecture Series. If you weren’t able to join us here at the Acton Building for the lecture, you can watch below:

 

Acton’s Director of Research, Samuel Gregg, discusses Founding Father Charles Carroll at Intercollegiate Review. “A Tea Party Thomist: Charles Carroll” is excerpted from Gregg’s upcoming book, Tea Party Catholic: The Catholic Case ForTea-Party-Catholic-196x300 Limited Government, A Free Economy And Human Flourishing. In the article, Gregg tells of Carroll’s reaction to the Peggy Stewart sailing into Annapolis’ harbor, sparking the controversy regarding the British right to tax the American Colonies.

The political point of this exercise was to elicit the American colonists’ implicit agreement to the British Parliament’s right to tax the American colonies. This at least was how it was understood by those American colonists who were increasingly incensed at what they regarded as a pattern of repression against His Majesty’s subjects in British North America.

Opposition to what many Americans viewed as the British government’s latest arbitrary act was especially fierce in Maryland. Few were more outspoken in their opposition than one of its leading public figures, Charles Carroll of Carrollton. “It will not do,” Carroll insisted, “to export the tea to Europe or the West Indies. Its importation is an offense for which the people will not be so easily satisfied.”

Carroll was no man of violence. He was disconcerted by some of the Boston Tea Party’s radical undertones. Carroll also worried about the potential for anarchy that is part of any revolution.

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Alejandro Chafuen, president and chief executive officer of the Atlas Economic Research Foundation and board member of the Acton Institute, recently wrote a piece for Forbes.com discussing youth unemployment in the United States. According to the latest report, U.S. youth unemployment is at 16.2 percent which is more than double the adult unemployment rate. The unemployment rate for youth in Europe is currently at 24 percent. Chafuen asks, “Can we learn from the European experience?”

Using data compiled by the economic freedom indices of the Fraser Institute in Canada, and the Heritage Foundation, in the United States, we recently looked at how economic freedom, labor regulations, social spending, and regulatory climate, correlated with youth unemployment. Against our preconceptions, at least as shown with our simple static analysis, there were no convincing results.  I will spare the reader the statistical jargon and graphs and focus on apparent contradictions. (more…)

Acton’s Director of Research Samuel Gregg took to the podium on the final night of Acton University 2013 to deliver the closing plenary address for the conference. Below, Gregg closes the conference with a reflection on modern threats to religious liberty, and how the faithful can respond.

downloadOver at Rough Trade, the always intriguing James Poulos celebrates the increased attention  now being given to the “relationship between economic and religious life,” pointing to the Acton Institute’s very own Samuel Gregg to kick things off.

Yet he remains unsatisfied, fearful of a return to what he views to be unhelpful “conceptual frameworks and cultural antagonisms” of the past, and urging us to push toward “a new mode of analysis that breaks away from the old, exhausting debates.” For Poulos, this means embracing an “economics of grace,” an interrelated component of something he has called “radicaltarianism” in the past (see more on this here and here).

Poulos observes the typical divides among Christians as follows:

Christians who accept these teachings [about the fall of man and grace] tend to split into two economic camps: those who lean toward an uncritical embrace of free-market capitalism, and those who tilt toward a far more skeptical, suspicious attitude. For the first group, the social upshot of Christianity is an institutional framework that supports flourishing with minimal reliance on the state. Christianity supplies a good foundation for market activity. For the second, the most durable and authentic institutional frameworks supplied by Christianity raise damning questions about the sustainability of neoliberalism — the secular “democratic faith” that gives market capitalism its modern philosophical foundations. For both groups, the key is that, ultimately, religion drives sustainable economic life. The difference is that the first group typically understands religion in a Protestant way, as a driver of explosive, and morally legitimate, economic growth, while the second takes a more Catholic view, doubtful of the moral purity of explosive growth, and focused much less on growing capital than other sorts of things, like families.

Although I disagree with where precisely Poulos draw his lines — sharing much of Rodney Stark’s skepticism about an explicitly Protestant ethic (etc.) — such divides do exist, labels aside.

Describing the state of the debate more broadly, Poulos argues that our political factions have also proven unhelpful, using terms like “economic growth” based on limited materialistic assumptions. (more…)

Pope Francis has made interesting comments on poverty, some of which have been misconstrued by the media and in the Church itself. Samuel Gregg, Director of Research for the Acton Institute, discusses both the meaning of poverty within Church teaching and what Pope Francis is truly referring to when he addresses poverty in our world today. In Crisis Magazine, Gregg points out that Christians are never to be forgetful of economic disparities, but that “poverty” has a richer and far more important meaning that just the economic one. (more…)

Acton’s Director of Research, Samuel Gregg, has a column in the latest issue of Legatus magazine. In it, he recognizes the accomplishments and Catholic faith of one of America’s Founding Fathers, Charles Carroll. Carroll, the only Catholic signer charles carrollof the Declaration of Independence, was an established businessman, and signing the Declaration was a risky move. It literally put his entire fortune at risk.

Carroll’s commercial interests extended far beyond those of the typical Marylander of his time. They ranged from grain products to livestock, small cloth factories, building crafts, cattle, mills, orchards, land speculation, and iron production. As well as investing in domestic and European markets, Carroll was in the business of making loans, charging market interest rates. He even authored a document defending the legality and morality of compound interest. And, it should be said, a portion of Carroll’s assets consisted of slaves.

Carroll’s commercial success did not mean, however, that what he often called the “habit of business” became suffocating for him. He would have thoroughly agreed with Calvin Coolidge that “the accumulation of wealth cannot be justified as the chief end of existence.”

Gregg also points out that Carroll had a sense that “the life of business was itself one full of potential nobility and purpose…” Carroll believed that order and discipline, in business and in life, made one’s life fruitful.

Read “Catholic Founder, Catholic businessman” at Legatus Magazine.

At National Review Online, Acton’s Director of Research Samuel Gregg asks the question, “Is Pope Francis a closet liberation theologian?”

So is Pope Francis a closet liberation theologian, or someone with strong sympathies for the school of thought? It’s a question that’s been raised many times since Jorge Mario Bergoglio’s election to the papacy in March. Most recently, the New York Times weighed in on the subject. While discussing the tone adopted by Bergoglio since becoming pope, the NYT article claimed that Francis has “an affinity for liberation theology.” “Francis’s speeches,” the article argues, “draw clearly on the themes of liberation theology.” It also suggested that “Francis studied with an Argentine Jesuit priest who was a proponent of liberation theology.”

I’m afraid, however, that if one looks at Francis’s pre-pontifical writings, a rather different picture emerges. Certainly Bergoglio is a man who has always been concerned about those in genuine material need. But orthodox Christianity didn’t need to wait for liberation theology in order to articulate deep concern for the materially poor and to remind those with power and resources that they have concrete obligations to the less fortunate. From the very beginning, it was a message that pervaded the Gospels and the Church’s subsequent life.

Gregg goes on to point out that Pope Francis is no fan of “contemporary capitalism,” but that does not in turn make him a liberation theologian. Instead, it is likely that Pope Francis speaks to the Church rooted in “a teología del pueblo (theology of the people).”

Read “Pope Francis and Liberation Theology” at National Review Online.