Acton Institute Director of Research Samuel Gregg has a busy calendar of media appearances these days; late last week, he joined host Sheila Liaugminas on Relevant Radio’s A Closer Look for a full broadcast hour to discuss the upcoming year in politics and wider society. That interview is available for your listening enjoyment via the audio player below. He’ll also be appearing this afternoon during the five o’clock hour on Ave Maria Radio’s Kresta in the Afternoon; streaming audio will be available at that link.
I want to thank Bradley Birzer, a Hillsdale College prof who is currently Visiting Scholar in Conservative Thought and Policy at the University of Colorado Boulder, for offering Religion & Liberty an advance look at his forthcoming book on Kirk. A special thanks also to Annette Y. Kirk for her gracious help locating photos of her late husband in the archives of The Russell Kirk Center for Cultural Renewal in Mecosta, Michigan, and sharing these with our readers. Be sure to check out the website of the Kirk Center for news about its academic programs and publications.
Kirk was a long time advisor to the Acton Institute. Here is the audio from his last public lecture, hosted by Acton in 1994, on “Lord Acton and Revolution.”
In this issue of Religion & Liberty, we review two new books. Economist David Hebert tells us that Russ Roberts’ How Adam Smith Can Change Your Life – An Unexpected Guide to Human Nature and Happiness is a helpful reminder about the “limits of pure economics.” Even though the books and film adaptations of J.R.R. Tolkien’s mythic fantasies are phenomenally popular today, John Zmirak points out that his “bourgeois virtues were widely sneered at” by his contemporaries. He reviews The Hobbit Party: The Vision of Freedom that Tolkien Got and the West Forgot by Jonathan Witt and Jay Richards. (more…)
Those interested in reviving Catholicism’s saliency in everyday life in Latin America, says Acton Research Director Samuel Gregg, should consider how they can make Christ front-and-center of their social outreach:
It’s hardly surprising that the election of Latin America’s Pope Francis has focused more attention on Latin American Catholicism since the debates about liberation theology which shook global Christianity in the 1970s and 1980s. The sad irony, however, is that this renewed attention is highlighting something long known to many Catholics but which non-Catholics are now becoming more cognizant: that Latin America’s identity as a “Catholic continent” is fading and has been doing so for some time.
By that I don’t mean that most Latin Americans no longer identify as Catholic. That’s still the case. Indeed, in many countries south of the Rio Grande, it remains overwhelming true. But what’s clear is that Catholicism’s ability to shape Latin America’s religious context is in decline, or, from another perspective, faces some significant competitors: and not just from Evangelicals but also agnosticism and atheism.
The practice of speculation draws mixed reactions among Christians, as some believe it is intrinsically evil and others see great good coming from it. Over at Legatus Magazine, Acton’s Director of Research, Samuel Gregg, hopes to shed some light on whether or not Christians should engage in speculation. The Roman Catholic Catechism condemns specific types of speculation, but Gregg argues that the practice could be justified in other situations not addressed by the Catechism. However, before Christians accept or reject it, it’s important that we understand this financial tool in all its complexity. Gregg quotes the Catholic Catechism:
The Catechism of the Catholic Church identifies “speculation in which one contrives to manipulate the price of goods artificially in order to gain an advantage to the detriment of others” as “morally illicit” (CCC #2409).. This wording indicates that there are legitimate forms of speculation, though these are left unspecified.
The justice of different choices denoted as “speculative” depends upon the specifics of a given choice. Speculation that relies, for instance, upon telling falsehoods is wrong because choosing to lie is, in Christian terms, always wrong. It would be equally unjust for a financial firm to try and manipulate the futures market by expressing to others excessive optimism or negativity about the prospects for a given commodity.
Tuesday, December 2 marks the final Acton Lecture Series for 2014. Acton welcomes William Allen, Emeritus Professor of Political Philosophy in the Department of Political Science and Emeritus Dean, James Madison College, at Michigan State University. Allen will be speaking on “American National Character and the Future of Liberty,” beginning at 11:30 at 98 E. Fulton, Grand Rapids, Michigan. You can register here.
Allen spoke (along with Samuel Gregg, Acton’s Director of Research) in 2008 on “What Is Freedom?” as part of Acton’s Birth of Freedom project.
“If we want to be coherent when addressing poverty,” writes Acton Research Director Samuel Gregg at Public Discourse, “our concerns can’t be rooted in emotivist or relativistic accounts of who human beings are. They must be founded on recognition of each person’s freedom, rationality, and dignity.”
In social sciences such as economics, positivism’s ongoing influence encourages the tendency to see values as irrelevant, hopelessly subjective, and hard to measure (which, for some people, means they don’t exist). Thus, making the argument that values matter economically still involves challenging more mainstream positions. But if establishing strong rule of law protocols is essential for long-term poverty alleviation, this connection may illustrate how widespread commitment to particular moral goods helps promote and sustain one institution that helps lessen poverty.
On The Daily Caller, Acton Research Director Samuel Gregg looks at the connection between economic liberty and religious freedom which, he observes, “has not been so obvious; or at least it wasn’t until cases such as Hobby Lobby’s started making their way through the American court system.” Also not so obvious is how the ever expanding welfare state in many countries — and the growing dependence of some religious charities on state funding — have had a negative impact on the institutional liberty of religious organization. Gregg:
As funding from government contracts begin to make up large portions of a given religious charity’s financial resources, economic reliance on such assistance can easily incentivize such organizations into avoiding any significant conflicts with government officials: including those occasions when such conflict is inevitable if the religious organization is to remain faithful to its core beliefs. It is not unknown for religious organizations receiving or seeking state contracts to downplay their religious identity precisely so they can maximize their chances of receiving such a contract. As George Weigel points it, such organizations can begin to transform themselves into “mere vehicles for the delivery of state-defined and state-approved ‘benefit’.”
It is also true that acceptance of government funding can encourage many people working in religious organizations to view government as their main authority. This should not be surprising. If 80 percent of a religious charity’s income is coming from state financial assistance and government contracts for which religious organizations compete, it would seem that the government effectively controls that religious charity’s purse-strings. And that means the state is well and truly in charge.
Read all of “Economic Freedom And Religious Freedom Are Mutually Reinforcing” by Samuel Gregg on The Daily Caller.