At the time of his election in April 2005, Pope Benedict XVI was widely perceived to be a “conservative” in our modern political parlance. It should not surprise, then, that many commentators have expressed either shock or joy, depending on their own affiliations, with last Tuesday’s publication of his encyclical letter Caritas in Veritate (Charity in Truth), the first extended statement on social and economic issues of his pontificate.

Conservatives are dismayed by his calls for increased foreign aid, the redistribution of wealth, and a United Nations with “real teeth”. Liberals are wondering why the pope had to ruin such lovely sentiments by bringing up the evils of abortion, euthanasia, and birth control. Prominent voices on both sides think the pope is hopelessly naïve and unrealistic. Reading Charity in Truth for partisan purposes can yield moments of agony and ecstasy for left and right alike.

Neither side, however, seems ready to take Benedict’s theology – his own field of expertise – seriously. Part of this is a result of our habitual, liberal democratic tendency to separate Church and State and not let theological arguments influence our politics. This tendency invariably blinds us to the pope’s combination of respect for life with the demands of social justice.

Such a synthesis is not easy nor is it likely to satisfy partisans. It’s hard enough to imagine an international authority that can command universal support – not even the pope has that within his own Church. In many ways our current systems of democratic governance are more modest because they do not assume any such unanimity, theological or otherwise. But the real question is whether a society built solely on competing interests will ultimately be worth the trouble. Will it reflect Benedict’s insistent demands for human dignity? Experience keeps telling us something more is clearly needed.

Our political categories of left and right originate from the French Revolution, which infamously saw the Catholic Church as its great enemy. Which makes it all the more remarkable that the modern social teachings of the papacy may provide the soundest moral defense of liberté, égalité et fraternité in today’s world. (more…)

Joan Lewis, EWTN’s Rome bureau chief, covered Pope Benedict XVI’s general audience address on Wednesday, July 8 , during which the pontiff publicly commented on his landmark social encyclical “Caritas in Veritate” the day after it was officially released by the Vatican. Below is a summary of Benedict’s address to visitors in Rome, including Lewis’s own translation.

Yesterday, the Vatican released Pope Benedict’s third encyclical, “Caritas in veritate,” along with an official summary of the 144-page document that has six chapters and a conclusion. In addition, there was a very worthwhile two-hour press conference with summaries of the document’s salient points, as well as a Q&A session between reporters and Cardinals Martino and Cordes, Archbishop Crepaldi and Prof. Stefano Zampagni.

But surely the best summary of Pope Benedict’s just-released encyclical is the one he himself gave at today’s general audience, held in the Paul VI Hall and highlighting the moral criteria that must underpin economic choices.

In only 1,300 words (the encyclical has 30,466), the Pope explained the document’s contents and his intention in writing it. He began by explaining that Caritas in veritate was inspired by a passage from Paul’s Letter to the Ephesians where “the Apostle speaks of acting according to the truth in love: ‘Rather, living the truth in love, we should grow in every way into him who is the head, Christ’.” Thus, said Benedict, “charity in truth is the principal driving force behind the authentic development of every person and of all humanity. For this reason, the entire social doctrine of the Church revolves around the principle ‘Caritas in veritate’. Only with charity, illuminated by reason and by faith, is it possible to pursue development goals that possess more human and humanizing values.”

(more…)

Blog author: kschmiesing
posted by on Friday, July 10, 2009

As Congress continues to hash out what will likely be more or less bad health care reform legislation, it is worth considering what health care providers themselves can do to fix the system.

One outstanding case study is The Nun and the Bureaucrat: How They Found an Unlikely Cure for America’s Sick Hospitals. The book is a compilation of quotations, factoids, and anecdotes from employees and administrators of two hospital systems, Catholic SSM Health Care in St. Louis and Pittsburgh’s Regional Health Care Initiative. It tells the story of the implementation of “systems thinking” at these institutions. In short, the health systems’ executives perceived serious inefficiencies and dysfunctions in their hospitals (with, sometimes, life or death consequences) and determined to borrow a method successfully used in other business enterprises and apply it to the medical field.

Individual hospital outcomes reported include:
–85 percent reduction in hospital acquired infections (often fatal and each entailing costs of $30,000-90,000).
–medication error rate reduction from .16 per thousand dosages to .01 per thousand.
–reduction of acute diabetic complications from 13.5 percent to 5 percent.

Besides better patient outcomes and cost-saving, hospital staff reported higher levels of morale and satisfaction in their work.

In this particular case, conscientious and innovative CEOs initiated change. What might drive innovation and improvement more broadly in the health care sector is placing both control and responsibility squarely in the hands of “consumers” (patients), spurring competition and setting up the right framework of incentives. Any legislation that fails to recognize this connection will fail to move us toward a health care system that more effectively serves its intended purpose.

Today marks the quincentenary of John Calvin’s birth. Over at the First Things site, I take the occasion to pay special attention to Calvin’s concern for articulating the antiquity, and therefore the catholicity, of the Reformation.

Among the factors that converts from Protestantism to Roman Catholicism very often cite as major influences on their move is the novelty of the former compared with the antiquity of the latter. This is, undoubtedly, an important point that ought to be addressed by concerned Protestants.

But I argue, in continuity with the Reformers, I think, that this concern is best answered in the first place not by discounting the value or the importance of antiquity, but rather by doing justice to the claims of the Reformation itself to representing the ancient and catholic faith.

Sometimes the Reformation is summed up by reference to the five “solas,” and Calvin is associated with the saying, “Cor meum tibi offero Domine prompte et sincere.” (“I offer my heart to you, Lord, promptly and sincerely.”)

But the motto of the Reformers might just as well have been (as a colleague has put it), “Expellete nova, impellete vetera!” (“Out with the new, in with the old!”)

My commentary on the new social encyclical appeared in today’s Wall Street Journal. Here is the full text:

In his much anticipated third encyclical, Caritas in Veritate (Love in Truth), Pope Benedict XVI does not focus on specific systems of economics — he is not attempting to shore up anyone’s political agenda. He is rather concerned with morality and the theological foundation of culture. The context is of course a global economic crisis — a crisis that’s taken place in a moral vacuum, where the love of truth has been abandoned in favor of a crude materialism. The pope urges that this crisis become “an opportunity for discernment, in which to shape a new vision for the future.”

Yet his encyclical contains no talk of seeking a third way between markets and socialism. Words like greed and capitalism make no appearance here, despite press headlines following the publication of the encyclical earlier this week. People seeking a blueprint for the political restructuring of the world economy won’t find it here. But if they look to this document as a means for the moral reconstruction of the world’s cultures and societies, which in turn influence economic events, they will find much to reflect upon.

Caritas in Veritate is an eloquent restatement of old truths casually dismissed in modern times. The pope is pointing to a path neglected in all the talk of economic stimulus, namely a global embrace of truth-filled charity.

Benedict rightly attributes the crisis itself to “badly managed and largely speculative financial dealing.” But he resists the current fashion of blaming all existing world problems on the market economy. “The Church,” he writes, “has always held that economic action is not to be regarded as something opposed to society.” Further: “Society does not have to protect itself from the market, as if the development of the latter were ipso facto to entail the death of authentically human relations.”

The market is rather shaped by culture. “Economy and finance . . . can be used badly when those at the helm are motivated by purely selfish ends. Instruments that are good in themselves can thereby be transformed into harmful ones. But it is man’s darkened reason that produces these consequences, not the instrument per se. Therefore it is not the instrument that must be called to account, but individuals, their moral conscience and their personal and social responsibility.” (more…)

As one would expect with an encyclical from Benedict XVI, its strength lies in its use of theology to re-orientate Catholics and other Christians away from thinking in a merely secular — and sometimes hyper-politicized way — about questions such as economic and political questions.

The Christian understanding of truth and love and Catholicism’s careful integration of these theological and moral realities lifts us up and out of what the Pope calls the false ideologies and utopias that disfigure our minds and actions. Though they are mentioned sparingly, St. Augustine and St. Thomas Aquinas are clearly two of the major influences upon the theology informing this text, alongside sacred Scripture.

In these respects, Benedict XVI is being faithful to his theological method of “ressourcement,” pioneered by figures such as Henri de Lubac, S.J., which involves renewing the Church through returning to the primary sources of Christian inspiration. This helps to explain, for instance, the language of gift that permeates the encyclical and reminds us that the model of Christ the Son as God the Father’s gift to us has implications for economic and political life.

Obviously, there will be intense debate about some of the prudential judgments about questions of economic policy expressed in “Caritas in Veritate.” Here we find an element of “on the one hand this, on the other hand that,” which is not always coherent. I would also suggest that the often-negative relationship between extensive wealth-redistribution and the prior necessity of wealth-creation have not been sufficiently considered.

Concerning the global economy, there is nothing new about the encyclical’s reference to a world political authority from the standpoint of Catholic social teaching. In fact, some argue that it represents a logical extension of natural law reasoning about the political order.

The problem is how a world authority could possibly manage the global economy — i.e., billions of economic choices by billions of people and institutions on a daily basis. The principle of subsidiarity provides us with some guidance, but the encyclical may underestimate the tendency of state and international bureaucracies to pursue agendas that have everything to do with their own interests and nothing to do with the poor.

Of course, there are many economic and cultural observations in the encyclical that bear repeating. Benedict XVI’s dismissal of dependency theory as ” erroneous,” his warning against protectionism, and his affirmation that it is people rather than the market economy per se that creates economic evils should be welcomed as helpful correctives to particular ideas that often prevail among social justice activists.

Above all, the insistence upon permeating commercial and economic life with Christian truth — especially moral truth — and Christian love represents a bold challenge for us to apply the Catholic faith to every aspect of our economic lives.

In this regard, Benedict XVI is neither an anarcho-capitalist from the pages of “Atlas Shrugged,” nor a socialist straight out of “Das Kapital.” He is nothing more and nothing less than a disciple of Jesus Christ.

Published July 9 on Zenit
, the Catholic news agency.

As the squabbling continues over the at-times contradictory policy-suggestions contained in Benedict XVI’s social encyclical, there’s a risk that the deeper – and more important – theological themes of the text will be overlooked. It’s also possible some of the wider implications for the Catholic Church’s own self-understanding and the way it consequently approaches questions of justice will be neglected.

For historical perspective, we should recall that before, during, and after the Second Vatican Council there was – and remains – an intense theological debate within the Catholic Church about, firstly, how it renews itself in order to spread the Good News contained in the life, death, and resurrection of Jesus Christ more efficaciously; and secondly, what this means for the Church’s engagement with modernity.

Putting the matter somewhat simplistically, one group of twentieth-century Catholic theologians – including Henri de Lubac, S.J., Hans Urs von Balthasar, Jean Danielou, S.J., and Jorge Medina Estévez – maintained that the Church could only authentically renew itself by going back to the basic sources of Christian inspiration: most notably the Sacred Scriptures, Tradition, and the Church Fathers. It was on this basis that they thought the Church should speak to the modern world about, for example, justice issues. They were certainly not disinterested in the insights offered, for example, by modern sciences such as physics or economics. They were, however, convinced that unless the Catholic Church spoke in distinctly Christian terms, the uniqueness of Christ’s message was bound to be lost.

Another cluster of theologians, however, had a different starting-point. They argued that Church renewal meant looking to the modern world for guidance. It included figures such as Edward Schillebeeckx, O.P., and Hans Küng. On one level, they were concerned with making the Christian message comprehensible to self-consciously “modern” people. But most eventually went further and argued that the modern world itself contained the hermeneutic for how Christians should engage the earthly city, and even defined what it meant to be Christian.

The problem with the second approach is that it quickly degenerates into a set of circular propositions such as the following: the modern world (as defined by, for example, Hans Küng) says that equality à la John Rawls or Karl Marx is the content of justice; the modern world defines Christian self-understanding; therefore the Christian concern for justice should be Rawlsian or Marxist in nature.

In this schema of reasoning, there’s no obvious way of testing whether a particular modern proposition accords with Divine Revelation because the modern world itself is regarded as somehow summarizing the content of Revelation. In effect, whatever is considered to be modern – and whoever sets himself up as defining the content of modernity – becomes the arbiter of what is and is not Christian. (more…)

Blog author: jcouretas
posted by on Thursday, July 9, 2009

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…)

Blog author: lglinzak
posted by on Thursday, July 9, 2009

Throughout Caritas in Veritate there is a strong message to help the poor.  This is an age old belief held by many.  It can be found throughout the Bible and is preached by Christians and members of differing faiths.

What was interesting and refreshing to hear in this new encyclical was how Pope Benedict XVI renewed this call for helping the poor.  What has become the common theme presently is to provide aid to poor countries that gets funneled directly to the government.  It is then left to the decisions of the governments of the poor countries to determine how to spend the aid.  Unfortunately, too many governments of poor countries are corrupt and tyrannical, and they use the aid in inappropriate ways that does not help provide aid to the poor of their country.

Pope Benedict seemed to not only understand but acknowledge this in Caritas in Veritate by recommending that the people receiving the aid should have direct influence on how the aid is used.  Those receiving the aid know better than their government where the aid is most needed and how to put it to the greatest use possible:

Social concern must never be an abstract attitude. Development programmes, if they are to be adapted to individual situations, need to be flexible; and the people who benefit from them ought to be directly involved in their planning and implementation. The criteria to be applied should aspire towards incremental development in a context of solidarity — with careful monitoring of results — inasmuch as there are no universally valid solutions. Much depends on the way programmes are managed in practice.

Furthermore, Pope Benedict carefully iterates in section 58 that the aid should be used to improve the lives and conditions of those that receive it.  The aid should not come with strings attached that keep those who receive it locked into a state of dependence or exploitation with the donors.  Instead the aid should liberate people from the state of poverty that they are currently in and provide them with opportunities to work and provide for themselves.

Too provide such aid Pope Benedict calls for us and for countries to look within and cut waste.  Once that waste is cut, people and countries should be able provide more aid to those who need it.  As we’re reminded in the Acton Institute video shown above, the solutions to poverty start with us.