Posts tagged with: Vatican

Last Thursday at Rome’s (but technically part of Vatican City) Pontifical Lateran University, Istituto Acton held a day-long conference on “Ethics, Aging and the Coming Healthcare Challenge.”

It was a successful event, if a bit unusual compared to some of our other Roman gatherings. It’s not often that an Acton conference is so focused on the finality of death, after all; we often stick to the other “inevitability” of life, i.e. taxes. Yet in both spiritual and economic terms, there’s no sense in denying it.

The conference covered many different aspects of the changing demographics affecting health care, ranging from declining fertility rates to pharmaceutical research to pensions to hospice care. One of the main objectives of the conference was to help participants understand how both ethics and economics can work together to help us confront the challenge of aging populations.

The conference was co-sponsored by the Pontifical Council for the Family, the John Paul II Institute for the Study of Marriage and Family, the Centro di Orientamento Politicio, Associazione Famiglia Domani, Human Life International, and Health Care Italia. As you can tell from the nature of these organizations, we sought to place health care issues in the context of the family, following Catholic social teaching’s emphases on this fundamental institution and the principle of subsidiarity.

Here are audio clips from three of our speakers who appeared on Vatican Radio’s English World News service:

Bishop Jean Laffitte, secretary of the Pontifical Council for the Family, click here

Dr. Daniel Sulmasy of the University of Chicago, click here

Dr. Michael Hodin, executive director of the Global Coalition on Aging, click here

For the first time, we live-streamed a conference on the Acton website, and we’ll soon post the conference papers and presentations as well as related media on the Istituto Acton webpage.

Blog author: jballor
Friday, November 19, 2010
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Today is my last day at the Evangelical Theological Society (ETS) meeting in Atlanta. I plan to make my purchases from the various book sellers this morning, having already reconnoitered the exhibits and mapped out my plan of attack.

One thing that has struck me is that there are a number of new books discussing ecumenism and Christian unity from host of different perspectives. On the one hand this shouldn’t be surprising. The unity of the church is a constant theme, one that is confessed in the Nicene Creed (“We believe…in one holy catholic and apostolic Church.”).

But for a period of time it seemed that ecumenism was in decline. After all, it used to be its own area of theological specialization; there have been (and still are some) professors of ecumenics. On the broader level one thing that breathed life into the ecumenical movement in the last half-century was the founding of what is now known as the Pontifical Council for Promoting Christian Unity (I had the pleasure of meeting the pope’s representative, Fr. Gregory Fairbanks, at the WCRC Uniting General Council earlier this year in Grand Rapids).

An ENI story notes a recent address from Pope Benedict XVI regarding ecumenism: “Today, some people believe that this journey has lost its impetus, especially in the West,” the Vatican Information Service quoted Pope Benedict XVI as saying. “Thus do we see the urgent need to revive ecumenical interest and give a fresh incisiveness to dialogue.”

Now this story is in the context of Roman Catholic, Orthodox, and Anglican dialogue. But “new energy” needs to be found in the mainline ecumenical movement as well. I outline some of the reasons for the decline of groups like the WCC, LWF, and WCRC in my book, Ecumenical Babel. And as the Vatican celebrates fifty years of institutional ecumenical efforts, we have seen a corresponding decline in vigor in the mainline Protestant groups. Some evidence of this is the consistent outreach and emphasis on engaging “evangelicals” from the WCC, whose new president expressed such sentiments at both the WCRC Uniting General Council and the recently concluded Cape Town 2010 meeting of the Lausanne Movement.

So says Mark Tooley of IRD. “Sadly, over the last 50 years, it (the ecumenical movement) has faded into the sidelines and is now largely ignored,” he said. In the 1980s Ernest Lefever, founder of the Ethics and Public Policy Center, observed that “the ecumenical movement’s social witness has become obsolescent, marginal, irrelevant, or worse.”

I outline some of the things needed to reinvigorate the mainline ecumenical movement in my book. I outline correctives on three main levels: the ecclesiastical, the social ethical, and the economic. But I conclude too that

Without pursuing correctives along these general lines, the answer to Gustafson’s challenging question, “Who listens to the moral teachings of Protestant churches?” will continue to be indeterminate, and deservedly so. Without doing the hard work of serious ethical deliberation that engages a variety of conflicting perspectives, the ecumenical movement has little claim to possess authentic moral authority in the public square or among the churches.

After the break you can read the full ENI story on the fiftieth anniversary of the Vatican secretariat (now council) for promoting Christian unity. (more…)

The front page of a recent issue of the Vatican daily L’Osservatore Romano read like an Italian “Help Wanted” listing: “Lavori per Giovani Cercasi” (cf. Aug. 13 2010).

Unfortunately, this eye-catching headline was not a classified ad targeting young professionals for job openings at the Holy See’s many curial and administrative offices – the prized “stable” positions that would have Roman youth queuing in lines much longer those to enter Sunday Mass at St. Peter’s Basilica!

Rather, the Vatican newspaper summarized alarming statistics on worldwide youth unemployment released by the United Nations International Labor Office (ILO) in its detailed 87-page Global Employment Trends for Youth. In its special report the ILO confirmed global unemployment rates for young men and women (ages 15-24) are caught in a dangerous tailspin.

In only a two-year span between 2007 and 2009, an estimated 81 million out of 620 million youth have lost jobs –the unfortunate fall out from the massive lay-offs, non-renewed contracts, and start up bankruptcies during the Great Recession. That’s an average 13% unemployment rate for a young generation whose lives are on pause at critical stages of their vocational and financial development.

Some naysayers claim we are witnessing a veritable free fall into what may be a very long and bitter winter for job seekers, further extended by inevitable “double dip” periods of recession. So pessimistic are they, that we hear them quip: the currently frozen jobs market has activated a financial Ice Age. They argue that world’s unemployed youth are stuck in a very long-term socio-economic downturn in which many of them may never fulfill their basic dreams without stable jobs. Hence they can forget about plans for marriage, having children, purchasing homes, and saving for proper retirement.

Well short of claiming that the sky is falling, in the very least we can agree wit the ILO report: rising unemployment among youth will surely “lead to socio-economic instability and political unrest.”

NEETs and Nullafacenti

A 13% youth unemployment rate would be a “dream figure” for some industrialized countries, like Italy where I live and work. Here average unemployment for the same age bracket hovers regularly above 20% and drastically worsens when counting those young adults older than 25 who are not counted in most official unemployment figures.

Those young Italians who procrastinate entry into the workforce by not graduating university on time or who are still stuck in the starting blocks of their career by taking on un-paid company apprenticeships are typically not counted as unemployed. When we include them in the unemployment statistics, some estimates rise to well over 30%.

Finally, there is the most worrying segment of the young jobless population: the so-called NEETs (Not in Employment or Education or Training). In Italy, NEETs have now reached two million and account for over 21% of the country’s unemployed youth. NEETs are often tarred and feathered as the nation’s nullafacenti (“do nothings”), who help Italy maintain the number one EU position for this ever-growing detriment to society. They invest absolutely nothing in themselves to find traditional jobs or create entrepreneurial business opportunities – a financial and social welfare time bomb just waiting to explode.

To prove my point, just watch this TV5 clip (see minutes 12.20-13:50). Last week on Italian national television, reporters covered the shocking story of a 25 year-old NEET male (living at home in a city near Rome) who violently threatened his parents, extorted them, and even locked them out of their own house as he demanded more “allowance” money to satisfy his various material caprices. Eventually local police had to intervene to subdue the nullafacente and “restore” the official property rights of his parents own home.

Adverse vs. Difficult Conditions

All this is going on while the 2010-11 forecast for economic growth in Europe appears dim, as the Old Continent sputters along a very trepid economic recovery.

In Euro-zone countries official reports for the first quarter of 2010 were modest at best and downright dismal in economies of its weakest Mediterranean partners, like Italy, Spain and Greece. Second quarter reports released on August 13 by Euro Stat were not inspiring either, with average Euro-zone GDP growth rates up by a mere 1%.

When studying conditions in impoverished and developing countries, our heartstrings are tugged by the increasing impossibility for young people to succeed while paralyzed by a most vicious circle of economic, political and social turmoil (no fault of their own!). These include massive obstacles such as absolute tyranny, decades of civil war and genocide, widespread corruption, little or now rule of law, no direct foreign investment, no regular lines of credit, devastating droughts and famines, deathly outbreaks of easily treatable diseases, faulty telecommunications, et al.

Now these are what I call adverse conditions. These are conditions which all but crush any chances youth have to find and create new work, despite their high ambitions, inventive strategies, and sincere vocations in their line of business. Their odds will improve only if radical changes and revolutions occur in their societies.

Yet, we cannot say the same about the chances of youth finding and creating work while living in the world’s largest but struggling industrialized economies, like Italy. Comparatively speaking, this is still a land in which youth can make it in life. Here some of the world’s most creative and unrelenting businessmen achieve success, even despite suffocating regional and national tax structures, turf wars with mafioso thugs, and a near bankrupt social welfare state in times of austerity. Believe it or not, it is still possible for enterprising youth to make it in Italy. It may be very difficult to succeed here, but not impossible as in, say, Cuba or North Korea. Far from it.

Too Much Dolce Vita?

Some stats claim an amazing 70 percent of Italian single men and women (both employed and unemployed) live at home until their mid-to-late 30s. Some critics from hardworking cultures typically say this population group lives the “sweet life”, a.k.a. the dolce vita. Others defend the socio-economic phenomenon, claiming this is the only way youth can save for a future home and a car down payment or to help keep their parents’ household afloat. In either case, they enjoy the benefits of a secure and relatively struggle-free home environment. In Italy no 15-24 year-olds starve or sleep on the street.

However they view themselves, Italian youth usually fail to appreciate that living at home provides a tremendous financial opportunity for them. Unlike others living own their own and barely making ends meet, they can save up small amounts capital over time to try their luck in entrepreneurial ventures on their own or in partnership with others who share their same business concept. This is what I think the Vatican newspaper meant to inspire, when it said youth should live up to their potential as the “forza motrice” (driving force) of the world’s teetering economy.

After all, in addition to being able to save a little venture capital, they have assets and resources that impoverished and developing nations would fight tooth over nail for. They are private owners of smart phones and wireless lap taps, have 24/7 internet access, enjoy affordable higher education (and cheap advanced education), have efficient and very inexpensive transport around the European Union (God Bless Ryan Air!), and can easily request small start up business loans – typically up to €5000 (with their parents as guarantors) to secure a little more investment capital.

And yet so many bitter young Italians sit idle in their beautiful piazzas with nothing better to do.

Ironically these historic squares were not built for modern day-dreamers, but to host and encourage vibrant hubs of entrepreneurial trading during Renaissance times –the very period that gave inspiration to the free market as we know it.

Notwithstanding, Italian youth know not their past nor perceive well their futures. They blame everyone from Berlusconi to the Madonna (not the pop-star!) for having no opportunities.

Parents Should Be Furious

The Vatican news piece of two weeks ago (written on Friday the 13th, another reason to blame the bad stats!) should have been dedicated to a story on inspiring young business leadership in the recession market. They should have interviewed a young Italian entrepreneur, a friend of mine, whose marketing agency was built on less than €1000 start up capital. It now approaches six figures in annual revenue and the business owner is now attempting to purchase his own home, get married and is considering hiring other young collaborators to help take his venture to the next level (yes he is about to create new jobs!).

Italian parents should furious, just like the master in Christ’s Parable of the Talents, whose timid servant had simply buried the meager capital he had received. The risk aversion is the same for Italian upper and middle class youth who do nothing worthwhile, even with a generous €200 paghetto (monthly allowance) that some of them receive. Worse still, they blow it at bars, movie theaters and cell phone shops. Did they know that some successful internet businesses humbly start with that very same amount?

Perhaps it boils down to a question of values – values instilled in youth by an overly cautious post-war generation of parents who insist their offspring find the golden fleece of work (i.e. un posto fisso or permanent union-protected job). Their encouragement has done little but create false hopes in youth.

Sadly, this values system is broken. In Italy, we can no longer use the same macroeconomic and political “excuses” to define the youth’s scapegoats, like we still can in developing and impoverished countries or in 1940s post-World War II Europe. In modern industrialized, but often struggling countries like Italy, the forza motrice must be the the current generation of enterprising youth, whether they like it or not. To do so, they need to finally switch gears and overcome their aversion to risk, discover their special callings in life, invest their talents in worthwhile projects, and once again prove they are one of the most creative and resilient cultures on earth.

Headline Bistro, a news service of the Knights of Columbus, published a new roundup of commentary on Pope Benedict’s Caritas in Veritate encyclical. I am joined in “Catholic Thinkers Reflect on Caritas in Veritate” by Michael Novak, Kirk Doran and Carl Anderson. Here’s the introduction and the article, which was written by Elizabeth Hansen:

Last month, Pope Benedict XVI released his much-anticipated social encyclical, Caritas in Veritate. While it addressed the global economic crisis and the need for reform in business practices, the document was marked overall by its underlying premise of fostering true, integral development of the human person: a goal achieved by practicing charity in truth. Three Catholic economists and social thinkers shared their reflections on Caritas in Veritate via email correspondence with Headline Bistro.

Balance: In a word, that is what Michael Novak, Father Robert Sirico and Kirk Doran would name as the strength of Caritas in Veritate, Pope Benedict XVI’s encyclical released one month ago today.

From discussing the pros and cons of development aid to a treatment on the theological principle of gratuitousness, the span of Caritas in Veritate is wide. The document’s suggestion of reform of the U.N. – “so that the concept of the family of nations can acquire real teeth,” the English translation said – grabbed headlines in the mainstream press, while Catholics noted Benedict’s insistence that true development involves the whole human person, on a spiritual as well as economic level.

Indeed, anything beyond a superficial read of the encyclical reveals its depth, which is what makes Pope Benedict’s ability to balance numerous perspectives and proposals on the technical end – even more, to transcend them – all the more impressive. (more…)

God is rational, and the universe is governed by unchanging natural laws instituted by Him. The Bible tells us in the Book of Genesis that “God created the heavens and the earth.” God is not arbitrary; the Bible also tells us that He is just and that He keeps promises to His people. The prophet Jeremiah tells us that God has established “ordinances of heaven and earth.” Since they come from a perfect lawgiver, we know that these laws do not change on a whim.

These beliefs were radical, and given historical trends in philosophy, they remain so. Pagans argued that truth exists, but that it is dependent on the will of the gods. Since these gods were capricious rulers of the universe, there were no unchanging laws that could be discovered by humans. In our own day, postmodern constructivist philosophers like Giambattista Vico also argue that objective truth is unknowable. For them, this is because truth is only accessible to humans insofar as we agree with something we have manufactured and labeled as the truth. As Vico put it, “the norm of the truth is to have made it.” If pure naturalism is correct and there is no role for God, then Vico can reasonably argue “the mind does not make itself as it gets to know itself and since it does not make itself, it does not know the genus or mode by which it makes itself.” After all, our ability to understand things as they truly are is difficult to argue in the absence of any reason to think that human reason itself is reliable.

Christianity offers just that reason by asserting two main points: that God has made the universe according to natural laws and that He has given humanity the means to understand them. As God asks Job, “Who endowed the heart with wisdom or gave understanding to the mind? Who has the wisdom to count the clouds? Who can tip over the water jars of the heavens when the dust becomes hard and the clods of earth stick together?” God gives understanding to the mind so that we may know Who has made the world and the universe as it is.

God intends for us to exercise our reason and seek to know reality. Jesus says that He is the Truth, and He promises His followers that “the truth will set you free.” The truth that Jesus speaks of is not, of course, purely scientific and rationalistic. It is the truth of the universe and of humanity. Pope Benedict XVI reiterates this in Caritas in Veritate, where he writes, “Truth, by enabling men and women to let go of their subjective opinions and impressions, allows them to move beyond cultural and historical limitations and to come together in the assessment of the value and substance of things.”

Since truth is objective, reason can discern it. Reason is the universal nature of humans, regardless of our race, culture, language, class, or religion. We all have access to the truth. In a world where subjective truths compete, humanity can no longer find common ground and rise above struggles for power and influence. The truth about humanity and natural reality becomes “Nordic,” “bourgeois,” “imperialist,” or “chauvinist.” The idea that truth is subjective does not set us free. It pits us against each other and fails to let us seek the truth.

Caritas in Veritate points out the dire social consequences: “Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.” If we are to seek true solidarity and the creation of a humane world, we must commit ourselves to pursuing the truth. Otherwise, humanity’s divisions will only grow.

By choosing instead to follow constructivism, fundamentalism, fideism, and the consensus view of the truth, we are enslaving ourselves to error and cutting off the truth that unites us. We are also rejecting the duty that God has given us to use the gift of reason to seek Him out. Since this sin only gives us error in place of the truth about us and the universe we inhabit, it results in suffering, tyranny, and conflict.

The truth will set us free in the measure that we are willing to seek it as God commands us to, and in the measure that we reject anything less than the full, universal, reasonable nature that it has.

Back in 1983, economist Thomas Sowell wrote The Economics and Politics of Race, an in-depth look at how different ethnic and immigrant groups fared in different countries throughout human history. He noted that some groups, like the overseas Chinese, Japanese, and Jews, tended to thrive economically no matter where they went, bringing new skills to the countries that they arrived in and often achieving social acceptance even after facing considerable hatred and violence. Other groups, like the Irish and the Africans, tended to lag economically and found it difficult to become prosperous.

Sowell explained many of these differences by looking at the cultures both of the immigrant groups and of the dominant powers in the countries that they moved to. The Chinese, Japanese, and Jews, for example, valued work. They often arrived in countries with little more than the clothes on their backs, but they worked long and hard hours in menial labor and saved money scrupulously to make life better for their children. Even if they lacked social acceptance, they were allowed the freedom to develop their talents and contribute to the economic life of their new homes.

Irish and African cultures were never offered these opportunities. Ireland’s feuding lords had prevented hard work from being rewarded in Ireland, a situation that only got worse with British occupation. Sowell shows how Africans were similarly discouraged from working hard because slavery and the Jim Crow Era made it impossible for skills and effort to pay off in better standards of living. So long as hard work never paid off, there was no incentive for Irish or African cultures to emphasize entrepreneurship, and the members of these ethnic groups suffered from poverty rates much higher than those of other populations in the places they lived.

Fast forward to 2009. With many of the institutional barriers to the advancement of ethnic minorities gone from most countries, historically disadvantaged groups are catching up with the general population in economic terms. Pope Benedict revisited the theme of economics and culture in his encyclical Caritas in Veritate, coming to similar conclusions as Sowell does about the role that culture plays in the development of the human person. (more…)

A round up of commentary on the new encyclical was published yesterday on the Web site of Catholic World Report. CWR asked “a group of leading Catholic intellectuals to reflect on the encyclical, its place in the larger body of Catholic social teaching, and Pope Benedict’s vision of a well-ordered and just society.” Those who contributed included J. Brian Benestad, Francis J. Beckwith, Father Joseph Fessio, S.J., Richard Garnett, Thomas S. Hibbs, Paul Kengor, George Neumayr, Tracey Rowland, Father James V. Schall, and Rev. Robert A. Sirico. Here’s what Rev. Sirico had to say:

In the first social encyclical of his pontificate, Caritas in Veritate (“Charity in Truth”), Pope Benedict XVI insists on a close relationship between morality and the economy in order to promote a “holistic understanding and a new humanistic synthesis.” This new document is focused not on specific systems of economics but rather on areas of morality and the theological underpinnings of culture.

The background for this new encyclical is the global economic crisis that has taken place within a moral vacuum bare of truth and rampant with materialism. While the Pope does not offer any detailed analysis of the cause or solution to the crisis, he nonetheless urges that the crisis become “an opportunity for discernment, in which to shape a new vision for the future” (no. 21).

Never employing either the word “greed” or “capitalism” in the over 30,000 word document (despite some media hype), the crisis itself he attributes to “badly managed and largely speculative financial dealing” without naming the specific institutions that made this possible. The market, Benedict says, “is shaped by the cultural configurations which define it and give it direction. Economy and finance, as instruments, can be used badly when those at the helm are motivated by purely selfish ends.”

Those who prophesied that this would be Benedict’s opportunity to “overthrow” capitalism, or that conservatives would be “shocked and disappointed,” must themselves be rather sad today. While it is explicitly not the purpose of the document to offer strict structural models that nations should adopt (no. 9), the principle of subsidiarity—which prefers proximate and private action of the state—a preference for trade over government-to-government aid for developing countries, and a rightly understood globalization are all affirmed.

This is a complex and rich document that will require much study and thought in the years ahead. What is clear and non-negotiable from Benedict’s perspective is that to understand the challenges facing the world economy it is first necessary to understand the august nature of the human person who must always be at the center of economic decisions. Caritas in Veritate enables us to see, at a new depth, the way in which the whole of the human reality must be taken into consideration in order to construct social institutions worthy of man.

One of Pope Benedict XVI’s great emphases in his new social encyclical, Caritas in Veritate, is the idea of gift. A gift is something that we have received without earning. As the Pope wisely notes, “The human being is made for gift,” even though man is often “wrongly convinced that he is the sole author of himself, his life and society.”

The truth is that we are not the authors of our own lives. We did not earn or create the conditions that make our lives what they are. We did not merit our genetic code, and we are not worthy of the parents that we had growing up. Neither do we have ourselves to thank for our societies and the opportunities that they hold. To some degree, hard work, creativity, and self-cultivation can enable us to better ourselves and our lives. That this is even the case is not because of our own efforts, though. We are not the reason that merit can lead to success.

We live lives gifted to us in a world gifted to us by God. God is not random, and He has reasons for giving each of us the gifts that He has. We do not by any means know what those reasons are much of the time, but we can use our reason to search for them. Reason shows us that we as humans are social beings, meant to live in coexistence with one another and to seek the common good and the wellbeing of everyone. The gift of our lives and our own particular gifts are meant to benefit the whole of humanity and not just ourselves. As Caritas in Veritate puts it, gift “takes first place in our souls as a sign of God’s presence in us, a sign of what he expects from us.” Gift, then, is the basis for duty. We have not earned what we have and are or the world in which we live; therefore, we do not have license or entitlement over our gifts. We have duties to use them for the common good.

What, then, is the best way to organize society such that the gifts given to each are used for the benefit of all? One possibility is to empower a central authority to identify the gifts of each person, then to have that authority determine how we are to use our gifts. This is the totalitarian tendency, the desire for an authority to have total control over the resources gifted to persons and to all people. (more…)

A number of journalists and some pundits on the religious left are aiming to own Caritas in Veritate, the new papal encyclical on economics. To them, the encyclical is a polemic against globalization and even the free market itself.

Jacqueline Salmon over at the Washington Post’s “On Faith” page, quotes Vincent Miller, a professor who characterizes the encyclical as a “trenchant critique of capitalism,” before she claims that Caritas in Veritate “places the usually conservative pontiff on the left as to economic issues.” Certainly, the Pope decried immoral profits and a lack of transparency in the business world. In making her point, though, Salmon conveniently ignored the sections of the encyclical that praised trade’s role in lifting “billions of people out of misery,” called globalization a “possibility of large-scale redistribution of wealth on a world-wide scale,” and warned about the dangers of the “all-encompassing welfare state.”

Matthew Boudway at “dotCommonweal,” the blog of Commonweal, similarly concludes that the Pope wants a more leftist approach to economics: “Justice through redistribution is a properly political concern… The market ‘needs to be directed.’” Boudway is not incorrect to say that the Pope expects the state to have the authority to redistribute wealth and to govern the economy. He fails to examine the principle of subsidiarity, though, which Caritas in Veritate reaffirms as essential to the political order. Decisions ought to be delegated to the smallest competent authority. One has to wonder if Boudway’s conception of justice is nearer to the Pope’s idea of governance seeking the common good in the economy, or to what the Pope warningly refers to as the “all-encompassing welfare state” that makes people dependent and unable to live up to their responsibilities. Making social security and public welfare efficient and personal, as well as protective, are balances that need to be struck, but that does not lead us to conclude that Caritas in Veritate justifies point-blank expansions of the current state assistance system.

Writing at “Opinion L.A.,” L.A. Times editor Michael McGough suggests that capitalist Catholics are little more than cafeteria Catholics because of their “discomfort” at the Church’s social doctrine. Not everyone over at Acton is Catholic, but we certainly don’t feel that our free market tendencies are out of touch with our faith lives. Indeed, we are eager to see how the Pope’s calls for transparency, accessibility, and opportunity in markets through reducing trade barriers, expanding micro-credit, and strengthening civil society will help the poor by advancing liberty. We are also hopeful that reminding the world again of the need for subsidiarity and investment rather than bureaucracy and government-to-government aid will help reduce the obstacles that the state can place in front of the poor.

Caritas in Veritate is about how to have a responsible globalization and development that serves moral ends and empowers everyone. It is also about putting morality at the forefront of every sphere of life, from bioethics to economics, and remembering that, when it comes to the world of finance, “it is not the instrument that must be called to account, but individuals, their moral conscience and their personal and social responsibility.”

Catholics who believe in economic freedom should see the new encyclical as an opportunity to highlight our ability to make markets work and to remember that freedom must always be undergirded by a morality aiming at the common good. We cannot allow the Left to reduce this document to just another political manifesto. It is far above that, as a statement of integral humanism, pervasive morality, and the need to ensure that the rules of society are just. It is a teaching document, not a partisan bludgeon.

Blog author: mcavedon
Wednesday, July 8, 2009
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Click here for the text of Pope Benedict’s new social encyclical, Caritas in Veritate, and keep checking back here at the Acton PowerBlog for more commentary.