Posts Tagged Catholicism
Rev. Robert Sirico, president of the Acton Institute, recently released a new book, Defending the Free Market: The Moral Case for a Free Economy, in which he aims to overturn common stereotypes of capitalism and dig into the real moral implications of free enterprise. Applying his usual wit and theological depth, Fr. Sirico delivers fundamental moral arguments for why capitalism does not , as the narrative goes, promote greed, selfishness, and cruelty, but instead leverages human creativity and generosity. More importantly, Fr. Sirico contemplates how we might use our economic systems to further realize our relationship with God and man.
In this interview with Remnant Culture, Fr. Sirico discusses some of the key topics of his book, including consumerism, Ayn Rand, equality, health care, and the common “caricature” of economic man.
Of course, I encourage you to read the book in full.
One of the most popular arguments Christians make against free enterprise is that it is based on or driven by consumerism. In your book, you argue that consumerism actually makes capitalism “impossible over the long term.” How so?
Of course, we all consume. That is a fact of life. The Christian concern is not with the fact that we have to consume things (as thought we were Gnostics who did not believe in the goodness of the created world), but that we not be consumed by things.
The capitalist cycle depends on people using whatever goods they have to produce something valuable for their neighbors, and making a profit in the process. People then reinvest their profit into expanding their business, and making more profit. It’s a virtuous cycle. If an individual immediately rushes out and spends every last cent he earns today, he would have nothing left over for reinvesting and expanding for tomorrow, and thus there would be no means for sustaining his business, not to mention obtaining daily necessities such as food, shelter, and clothing.
In writing about your “undoing” as a leftist, you describe a moment when you realized that the questions you were asking about Friedrich Hayek and Milton Friedman were similar to “the simple queries that the tall nun had posed to our First Holy Communion Class” — questions about who made the world, who God is, and why God made us. Why did studying economics inspire a return to these questions, and why are such questions important for us to consider when contemplating economics?
There is something “underneath” economics. Economics is not really about money and charts and statistics. It is essentially about human interaction. At the center of each economic transaction stands the human person. When we talk about tax levels or private property or inflation, we are talking about realities that have profound effects on the ways people live their lives, and the ways they interact with each other. When you see that economic conditions influence the decisions people make and alter their lifestyles, you realize that people react negatively to things they view as violating their intrinsic dignity. High tax levels can be immoral not only because of the negative effects they have, but simply because it is immoral to take an inordinate amount of what someone has worked hard to earn. Pope John Paul II has made clear that unemployment is a grave wrong because it jeopardizes the lives of workers and their families.
Studying these economic realities forces you to go back to those basic questions: Who is man? How much may a government justly take from its citizens? What are the limits of government? What are its responsibilities? Much more than numbers are at stake here: intrinsic human dignity, flourishing and rights hang in the balance.
Advocates of free enterprise are often assumed to be robotic devotees of Ayn Rand, the atheist novelist and promoter of a so-called “virtue of selfishness.” Yet you argue that Rand’s beliefs stand in conflict with the very free enterprise system she claimed to support. Where are Christians to find themselves between Randian individualism and Marxist collectivism?
Rand’s theory is self-defeating because it denies the fact that the free market is based on Read the rest of this entry »
In a recent post at the Ludwig von Mises Institute, Jeffrey Tucker tries to explain why modern religious people have such a hard time grappling with economics. (“Why Religious People Struggle with Economics”)
Indeed, although the discipline was originally systemized by Catholics in the 15th and 16th centuries (as Tucker duly notes), today’s Christians — whether Protestant or Catholic, progressive or conservative — often fail miserably in their attempts to comment on the subject. This, after all, is why I started this blog in the first place.
For Tucker, the roots of the problem go much deeper than a lack of mere knowledge:
It’s not just that the writers, as thoughtful as they might otherwise be on all matters of faith and morals, do not know anything about economic theory. The problem is even more foundational: the widespread tendency is to deny the validity of the science itself. It is treated as some kind of pseudoscience invented to thwart the achievement of social justice or the realization of the perfectly moral utopia of faith. They therefore dismiss the entire discipline as forgettable and maybe even evil. It’s almost as if the entire subject is outside their field of intellectual vision.
If one exists, lives, and thinks primarily in the realm of the nonscarce good, the problems associated with scarcity — the realm that concerns economics — will always be elusive. To be sure, it might seem strange to think of things such as grace, ideas, prayers, and images as goods, but this term merely describes something that is desired by people. (There are also things we might describe as nongoods, which are things that no one wants.) So it is not really a point of controversy to use this term. What really requires explanation is Read the rest of this entry »
Greg Boyd recently posted a segment from a sermon that has been popping up across the Web (often in unlikely places).
Boyd discusses Constantine’s heavy influence on Christianity, arguing that Constantine likely received his vision from the devil, and from it developed a paganistic version of Christianity that led to centuries of bloodshed.
I certainly diverge from Boyd on several points, but I thought I would post the video anyway, particularly because I will soon be reading Peter J. Leithart’s new book from the Read the rest of this entry »
Robert Cheeks recently wrote a piece on the prevalence of Gnosticism in current American politics. His basic argument is that our society has recently been energized and engaged by utopian heaven-on-earth fantasies, particularly those promoted by Obama’s administration.
The following excerpt sums up the piece most succinctly:
The Obama regime proffers on the basis of the immanetization of human existence, a false representation of concrete society as an eschaton, the fallacious Utopian dreamworld of a madman.
Cheeks borrows the “immanentizing the eschaton” phrase from political philosopher Eric Voegelin, who spent much of his career emphasizing the dangers of widespread Gnosticism (as manifested by Nazism and communism). Voegelin claimed that such a philosophical framework represented a “theoretical fallacy.”
Indeed, if we are trying to create heaven on earth, and we are trying to do so precisely on those terms, what exactly do we think “heaven” is in the first place?
The Gnostic mindset is founded on the premise that evil in the world is not a Read the rest of this entry »