Recipe for Ending Poverty: Think, Then Act Scholar Laments Lack of Reflection in Tackling Issue
ROME, NOV. 30, 2009 (Zenit.org).- The recipe for alleviating poverty is not a secret, and yet much of the work being done to help the world’s poor is misdirected, according to one expert on the matter.
Samuel Gregg, director of research at the Acton Institute, said this to ZENIT when he was discussing a conference on “Free Enterprise, Poverty, and the Financial Crisis.” The conference will be hosted Thursday by the Pontifical University of the Holy Cross.
Gregg observed there is plenty of talk about global poverty and yet, he said, it is “striking how much of the conversation is very unreflective.” (more…)
Ryan T. Anderson, editor of the Witherspoon Institute’s Public Discourse site, reviews Acton Research Director Samuel Gregg’s new book, The Modern Papacy, in the Nov. 28 issue of the Weekly Standard. Anderson says the book is “a significant contribution to the study of John Paul and Benedict’s thought.” Excerpt of “The Holy Seers” follows (for the complete article, a Weekly Standard subscription is required):
Gregg presents John Paul and Benedict as more or less united in the main trajectory of their dialogue with modernity. For ease in classification, this can be grouped in four domains: science, reason, faith, and revelation. While the scientific method has provided mankind with many indisputably helpful discoveries, the modern papacy argues that to embrace the instrumental, technocratic rationality at the heart of the scientific process as if it were the entirety of rationality is to narrow the range of realities accessible to rational inquiry. While the scientific approach can discover truths about empirical physical realities, it can provide little help in discussions of justice, love, and beauty–whether they be about earthly domains or transcendent ones. Only by broadening the conception of rationality beyond the empirically verifiable realm of the scientific, John Paul and Benedict argue, can man arrive at the truths necessary to secure his full flourishing. In other words, man needs to embrace science without embracing scientism.
Recovering the sapiential dimension of reason that considers the big questions regarding the meaning and destiny of human existence and the significance of human action is a key part of recapturing a more robust conception of human rationality. As Gregg presents John Paul and Benedict, a major aspect of their engagement with modernity has been to show that reason can discern objective standards of right and wrong, good and evil, as well as ascertain the existence of God and certain key aspects of his nature.
Most important of all is to see, with Benedict, that “at the beginning of all things stands the creative power of reason.” Gregg explains that, in Benedict’s view, “agnosticism and atheism ultimately rely upon a rational affirmation that all is ultimately based upon irrationality.” But even while defending reason’s lofty vocation, John Paul and Benedict stress that being rational isn’t enough, for rationality itself points to the existence of truths that reason alone cannot grasp, truths that can only be known through God’s revelation, accepted by faith. In other words, man needs to embrace reason without embracing rationalism.
When reason concludes that there are truths about God and the universe that reason itself cannot ascertain, that man’s finite reason cannot exhaust the infinite, this could open the door to legitimizing faith in anything–and everything. Gregg is careful to point out that the modern papacy’s engagement with modernity is just as critical of theistic thinkers who attempt to ground faith’s legitimacy in what amounts to little more than blind leaps.
A few weeks ago Hunter Baker posted some thoughts on secularism and poverty, in which he wrote of the common notion that since private charity, particularly church-based care, had failed to end poverty, it seems only prudent to let the government have its chance.
Hunter points out some of the critically important elements in creating a culture of prosperity and abundance, what Micah Watson calls “cultural capital.”
But it’s worth examining in more detail the point of departure, that is, considering the relationship between the church’s approach to charity and the creation of the welfare state. Lester DeKoster and Gerard Berghoef write of this in a brief essay contained in their book, The Deacons Handbook: A Manual of Stewardship, first published in 1980.
DeKoster and Berghoef argue in “The Church and the Welfare State” that “The Church is largely responsible for the coming of the modern welfare community.” But they also contend that the diaconal office is the key to answering the challenge posed by the welfare state: “The Church could be largely responsible for purging welfare of its faults and problems. IF enough deacons caught the vision!”
The church helped to bring about the welfare state in two ways. First, the Church embodied the idea of loving self-sacrifice in service of others. “The Word which the Church proclaims demands charity and justice for the poor. As this Word has permeated at least the Western world, an alerted public conscience has demanded public welfare,” write DeKoster and Berghoef. “The Church is the parent of the welfare community.”
But this “welfare community” became secularized when the Church “did not, and perhaps in some respects could not, measure up to her own ideals. Not all the starving were fed, not all of the homeless given shelter, not all of the oppressed and exploited relieved. The cries of the needy ascended to heaven. The Lord answered with the welfare state. The government undertakes to do what the Church demands and then fails to achieve by herself.”
In this sense, the welfare state is understood to be God’s preservational (thus imperfect) answer to the failed duty of the Church:
Thus the Church is, both by commission and by omission, author of the welfare state. Deacons start from here. Government has undertaken to do what conscience, tutored out of the Scriptures, demands but fails, through the Church, entirely to achieve.
In the brief essay Berghoef and DeKoster go on to outline some practical steps that can be taken to address this failing and rein in the scope of governmental responsibility. Some of these specifics need updating given what has happened in the United States over the last thirty years. But the vision of The Deacons Handbook, that the core of the answer lies in the diaconate, is a worthy and compelling insight.
Hunter will be pleased to note that among the practical advice given by Berghoef and DeKoster is that the meaning of the First Amendment needs to be reconsidered. Their advice for the deacon? “Do a study of what is so readily called ‘the separation of Church and state’.” This aligns with the argument Hunter makes in his new book, The End of Secularism.
This much remains true:
What is important, with an eye on tomorrow, is to discern what constructive relations may be developed between alert diaconates and public welfare. And it is immediately obvious that diaconates are uniquely qualified to amend what are commonly perceived as defects in the welfare system.
Kishore Jayabalan, Director of Acton’s Rome office, was asked by Vatican Radio to comment on the debt crisis in Dubai that has been causing concern in world financial markets over the last week. To listen, use the audio player below.
By the President of the United States of America, a Proclamation.
Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor– and whereas both Houses of Congress have by their joint Committee requested me to recommend to the People of the United States a day of public thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness.
Now therefore I do recommend and assign Thursday the 26th day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be– That we may then all unite in rendering unto him our sincere and humble thanks–for his kind care and protection of the People of this Country previous to their becoming a Nation–for the signal and manifold mercies, and the favorable interpositions of his Providence which we experienced in the course and conclusion of the late war–for the great degree of tranquility, union, and plenty, which we have since enjoyed–for the peaceable and rational manner, in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national One now lately instituted–for the civil and religious liberty with which we are blessed; and the means we have of acquiring and diffusing useful knowledge; and in general for all the great and various favors which he hath been pleased to confer upon us.
And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech him to pardon our national and other transgressions– to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually–to render our national government a blessing to all the people, by constantly being a Government of wise, just, and constitutional laws, discreetly and faithfully executed and obeyed–to protect and guide all Sovereigns and Nations (especially such as have shewn kindness unto us) and to bless them with good government, peace, and concord–To promote the knowledge and practice of true religion and virtue, and the encrease of science among them and us–and generally to grant unto all Mankind such a degree of temporal prosperity as he alone knows to be best.
Given under my hand at the City of New York the third day of October in the year of our Lord 1789.
Got the socialism blues? Worried that a friend or maybe a teenage son or daughter may contract a nasty case of it? Marvin Olasky at World magazine recommends former Acton research fellow Jay Richards’ 2009 HarperOne book, Money Greed and God: Why Capitalism Is the Solution and not the Problem:
Among the myths Richards demolishes: The Nirvana Myth (contrasting capitalism with an unrealizable ideal rather than with its real alternatives), the Piety Myth (focusing on good intentions rather than results), and the Materialist and Zero-Sum Game Myths (believing that wealth is not created but simply transferred).
Richards, one of that rare breed with a theology doctorate but an understanding of economics, also points out the errors of the Greed Myth (believing that the essence of capitalism is greed), the Usury Myth (that charging interest on money is immoral), and the Freeze-Frame Myth (that what’s happening now regarding population, income, natural resources, or so on, will always happen).
Want to administer some of the immunizations in delicious DVD form? Try a high-quality, narrative-driven Acton documentary that was irenic enough to air on scores of PBS stations around the country but with enough red meat to also air on Fox Business: The Call of the Entrepreneurshows why entrepreneurs and capitalism are part of the solution, and why socialism delivers the opposite of what it promises. The story of Jimmy Lai–the boy who escaped Communist China, founded a media empire, and confronted the Chinese leaders behind the Tiananmen Square Massacre–is alone worth the price of admission.
It’s ironic – and tragic – that as the world celebrates the twentieth anniversary of Communism’s defeat in Europe, the comic-opera that is Hugo Chavez’s “21st century socialist” Venezuela is descending to new lows of absurdity. Beneath the buffoonery, however, there’s evidence that life in Venezuela is about to take a turn for the worse.
By buffoonery, I mean President Chavez’s decidedly weird statements of late. These include threatening war against Columbia, advising Venezuelans that it is “more socialist” to shower for only three minutes a day, telling his fellow citizens to eat less because “there are lots of fat people” in Venezuela, eulogizing convicted murderer Carlos the Jackal as “a revolutionary fighter”, defending Zimbabwean dictator Robert Mugabe as a “brother”, and wondering whether Idi Amin was so bad after all.
It’s not unusual for Latin American caudillos to say things that suggest a growing detachment from reality. The truth, however, is that for all Chavez’s eccentricities, it would be a mistake to dismiss these comments as nothing more than egomaniacal ravings. (more…)
Acton Institute President Rev. Robert A. Sirico joined host Dennis O’Donovan this morning on Religion, Politics and the Culture on WLVJ in south Florida for a wide ranging, hour-long discussion on health care reform and the US Conference of Catholic Bishops’ role in the debate, among other topics. You can listen to the interview by using the audio player below.
Giancarlo Ibárgüen, President of Universidad Francisco Marroquín in Guatemala City, Guatemala, received the institute’s first Guardian of Freedom Award in a ceremony at the university’s campus on Nov. 16. More than 250 guests attended the award ceremony including the presidents of leading free market institutions such as the Atlas Economic Research Foundation, the Cato Institute, Liberty Fund Inc., the Fund for American Studies, the Foundation for Economic Education, and the Acton MBA Program in Entrepreneurship.
Rev. Robert Sirico, Dr. Alejandro Chafuen, Jeff Sandefer and Giancarlo Ibárgüen at the Award Ceremony
Rev. Robert Sirico presented the award sculpture and citation to Giancarlo stating “The Acton Institute proudly recognizes your outstanding commitment to the principles of freedom and the vital importance of your mission as you educate a new generation of men and women striving to live a life marked by a dedication to liberty and graced by the dignity of responsibility.”
Giancarlo’s emotion came through in his remarks. “I am overwhelmed… I just want to repeat that I am overwhelmed and I am very, very thankful with Father Sirico and Kris Mauren who have organized this wonderful event. This recognition that I take not as a personal recognition but as a recognition to those who have come before me at this wonderful institution.” He also thanked the team at UFM saying “I think the applause should be for them because it is really an extraordinary team.” Giancarlo concluded with some words of appreciation for his family, for Jeff Sandefer, and for the guests who came to the celebration.
The event’s program also included remarks from Edward Crane from Cato, Mary Anastasia O’Grady from The Wall Street Journal, Chris Talley and Allan Russell from Liberty Fund, Manuel Ayau from Universidad Francisco Marroquín and Jeff Sandefer from the Acton MBA Program in Entrepreneurship.
The Guardian of Freedom Award was created by Acton, in commemoration of the 20th anniversary of the fall of the Berlin Wall, in order to recognize the ongoing contributions of leaders who have demonstrated an outstanding commitment to liberty.
Mary O’Grady, Edward Crane, Dr. Emilio Pacheco and Lawrence Reed during the Q&A session of the first panel
Acton also hosted “The Progress of Freedom” conference at the UFM campus on that same day. About 400 participants joined the conference as two panels of experts analyzed the last 50 years of freedom and the challenges ahead.
Alejandro A. Chafuen– Atlas Economic Research Foundation
Edward H. Crane — Cato Institute
Mary Anastasia O’Grady — Wall Street Journal
Emilio J. Pacheco — Liberty Fund, Inc.
Roger R. Ream — Fund for American Studies
Lawrence W. Reed — Foundation for Economic Education
Jeff Sandefer — Acton MBA Program in Entrepreneurship
Rev. Robert A. Sirico — Acton Institute
About Giancarlo Ibárgüen Giancarlo Ibárgüen has been President of Universidad Francisco Marroquín since 2003. A university trustee, he has been a member of its board of directors since 1992, serving as secretary general (provost) from 1995 to 2003. His memberships include the Centro de Estudios Económicos Sociales (CEES), the Association of Private Enterprise Education, the Mont Pelerin Society, and the Philadelphia Society. He is a board member at Liberty Fund and currently serves as financial advisor to various industrial, commercial and software companies. He was a member of the board of the Asociación de Gerentes de Guatemala and the editorial board of Gerencia magazine from 1992 to 1994. He was founding president of the grass-roots Asociación por el Poder Local (APOLO) in 1991, and a founding collaborator of the philosophical magazine Intuición. His articles on economics and telecommunications have appeared in Libertas (Argentina), Telecommunications Policy (Great Britain), the website of the International Telecommunication Union (ITU), and the Social Science Research Network (SSRN) eLibrary. His editorials have been published in Guatemala’s daily Siglo Veintiuno and in various international publications including The Wall Street Journal. Giancarlo holds a B.S. in electrical engineering from Texas A&M University. He has been married to Isabel Dougherty since 1983 and has three children.
Some of the aspects of the movement in ‘new economics’ highlighted by Sumita Kale sound quite promising. For instance, it is true that “many issues of economic policy (traditionally called ‘welfare economics’) are primarily ethical-economics in nature, and should be informed by moral philosophy rather than economics in isolation.” The growing conversation between economics and other disciplines, specifically moral philosophy and theology, is most welcome.
But when we drill down to the objectives of the Trust and look at some of the other principles, it becomes clearer that what is “new” about “new economics” is that economic research is pursued with an overtly and explicitly socio-political agenda: “It is vital that two social problems be solved. The first is the obvious degradation of the planet and its atmosphere by over-consumption and over-production through the exploitation of resources in pursuit of monetary gain. The second problem is the toxic pollution of the global money supply, also obvious, caused by financial practices over the past twenty years, led by the investment banks of Wall Street and the City of London.”
What we have here is economics as social engineering, providing norms for behavior rather than describing it. “New” economics (traditional economics with just a dash of moral philosophy thrown in) becomes a prescriptive rather than a descriptive discipline, and therefore simply one more voice among many clamoring for dominance in the legislative process.