conservatives, libertarians, and the crack-up of the reagan coalition.

“I believe the very heart and soul of conservatism,” Ronald Reagan said, “is libertarianism.”

The modern Republican Party is truly the House that Reagan built.  It is not my intent here to genuflect at the altar of Reagan, sacred cow, as too many persons calling themselves conservatives are known to do.  Rather, I admit his place as one of the sharpest political operatives of the twentieth century.

Reagan, better than any American politician since Franklin Delano Roosevelt, understood the need for coalition building in politics.  By 1980, he had fashioned a broad party of disaffected liberals, conservatives, independents, and libertarians.  By 1988, that coalition was nothing short of a juggernaut.

Now at some point, the labels become meaningless; and, to his credit, Reagan understood this too:  “I think conservatism is really a misnomer just as liberalism is a misnomer for the liberals–if we were back in the days of the Revolution, so-called conservatives today would be the Liberals and the liberals would be the Tories.”  Instead of drawing himself into an elite and irrelevant corner, Reagan galvanized a vast contingency of voters around a broad set of ideas that struck at the very heart of American society:  Individual autonomy, liberty, the rule of law, and moral integrity.  True, he was not able to reach every American; but a forty-nine state landslide would suffice.

Reagan was able to bring this coalition together, because the thirst for individual liberty is bigger than any political label.  People claiming the titles conservative, liberal and libertarian all desire liberty (whether applying the titles accurately, or inaccurately).  Yes, even the Occupier and the Tea Partier share common cause in a love of liberty.

Notwithstanding the labels, on a fundamental level of philosophy, there is nothing contradictory about being both conservative and libertarian.  Indeed, one can ascribe to a view of conservatism that traces back to the prudence of Edmund Burke, who Russell Kirk held to be the watershed of modern conservatism.  In a word, the conservatives of Burke’s time stood with the “right” as opposed to the “left” with respect to the French Revolution.  This colloquial political distinction is literally based on a seating arrangement:  On the left side of the French National Assembly sat the Jacobins and proponents of the revolution, while on right sat the proponents of the Ancien Régime.  This distinction holds deep meaning to this day, for on the right remain those who prefer the collected wisdom of their forefathers while on the left remain those who strive for liberal reform and perpetual social progress (hence, Barack Obama’s rallying cry of “change”).

It was not merely for love of the current monarch or for disdain for moderate reform that the right stood by the regime, but rather for want of what is surely a society’s greatest asset:  Stability.  The monarch was more than a man; it was the rock of French society.  And the Jacobins obliterated it.

No doubt there are intellectual strengths and shortcomings on both sides (reform on the left, stability on the right), but the conservative errs in favor of prudence and prejudice:  Don’t tear down the wall your father built, if you don’t even know why he put it there to begin with.  Better to live with an apparently superfluous boundary long enough to weigh the costs and benefits of keeping it, lest we rashly tear it down and find pandemonium on the other side.  Surely, says the conservative, the grim history of France from the Reign of Terror, to the beheading of the monarch, to the rise of dictatorship and the campaign across Europe, through an endless host of revolutions, finally, up to the relative stability of the post WWII era a century and half later, has vindicated the cautious conservative:  Told you so.

But what is a conservative, in the practical political sense?  What does it mean to be “conservative” on narrow issues of public policy?  It can’t be enough to be against reform in every case.  Indeed, what we now call libertarianism seems to lend itself to public policy and legislation much better than the socio-cultural philosophy of conservatism.  Anchored in clear economic principles, libertarianism is rarely as amorphous as conservatism.  Yet again, a conservative’s love for stability and prudence, and his deference to ancestral wisdom presents the boldest case for the U.S. Constitution, as a societal imperative and bulwark against turmoil.

It should not surprise us, then, that when candidates for the presidency get up and bluster about being “authentic conservatives” they are often making such claims with no solid foothold in any definable principle.  For it is not conservatism per se that stands for limited government (Reagan himself oversaw the expansion of government, in some respects).  Often, what these forgivably ignorant candidates mean by conservatism is more akin to libertarianism:  Limited government, free markets and low taxation and regulation.  Unlike most Republican politicians calling themselves conservatives, a libertarian can explain these concepts from a place of unmoving principle.

In lieu of principles (or knowledge), so-called conservative candidates provide sound bytes and glib commentary steeped in the rhetoric of past conservatives.  It is a shallow undertaking.  As dissatisfied voters recognize the contradictions and fallacies these candidates fall into, they become rightfully cynical:  How can Romney be a conservative, when he supports government health care?  How can Gingrich be a conservative when he supports TARP and cap and trade?

Hence, we have seen no less than five candidates (other than Mitt Romney and Ron Paul) claim front-runner status.  The perception being that Romney is an “establishment” candidate, while Ron Paul is a libertarian “out of the mainstream,” while the other five (Gingrich, Cain, Bachman, Santorum, and Perry) are all vying for the “conservative” voters.

Poppycock.

In fact, the differences between Gingrich, Cain, Bachman, Santorum, Perry AND Romney are negligible.  Romney is simply seen as an establishment-man because it is his second time running for president, and because his money and name-power made him the man to beat from the beginning of the primary.  Truly, he is no more “establishment” than Gingrich or Perry.

Yet, to his credit Romney is the only candidate, aside from Ron Paul, to actually hold onto a stable base of supporters.

This notion that the other five are the anti-Romney vying for the “authentic conservative” voters is total nonsense.  They are no more or less conservative than Romney.  And the constant flux, and false conflict between Romney and the rest, is testament to the fact that modern elections are little more than races for homecoming court:  Substance be damned, personality is king.

Rick Santorum did not tie for first in the Iowa Caucus because people suddenly realized he was the authentic, anti-Romney conservative.  Some may have thought he was and even voted for him on that belief.  Yet to the contrary, this big-spending, somewhat authoritarian former-legislator simply benefitted from being the last man standing:  Bachman and Perry’s stars fizzled instantly, Cain dropped out, and Gingrich was exposed as a vain hypocrite on the eve of the caucus.  Romney and Paul held their bases steady.  Santorum was all that was left.  So people can tell themselves he’s the real conservative until they’re blue (or red) in the face.  The same people have been jumping from personality to personality for months, falsely believing that Paul is extreme, that Romney is more “establishment” than the rest, and that everybody else is poised to be the next Reagan.  Santorum is just the latest pick for homecoming queen.

But Ron Paul is actually something different.  We’re told he is a “dangerous” because of his insistence on principled positions, that would lead to fundamental changes in the status quo on drugs and military policy (never mind that the status quo on both of these issues, is itself a departure from historical precedent).  We’re told that his followers are “cult-like” because of their undying support (ironically, we’re told this by people who speak as if “Ronald Reagan” is a synonym for conservatism).  To the contrary, his followers simply concluded, long ago, that the uncharismatic seventy-five year old is the only principled and consistent candidate running.  That figures since he’s a libertarian who understands Austrian economics.  (As opposed to, say, Rick Perry who was a dyed-in-the-wool Democrat until his early forties; or Gingrich who supported TARP and cap and trade; or Santorum who helped expand Medicare and the federal education regime, and supported Arlen Spector for senate; and so on.)

No, Ron Paul didn’t find his principles in a regurgitation of the finest rhetoric of [the great] Ronald Reagan; he found his principles in the same place Reagan himself often did: Austrian economics.

Yet, because of his dissent on foreign policy, many persons calling themselves conservatives (who are in fact Neoconservatives) have declared libertarians to be anathema to the whole conservative movement.  Holding positions of power in media, academia and government, they have waged an all out campaign to thwart any serious inspection of the libertarian positions on foreign policy.  In so doing, they have branded Paul and his supporters a mob of racist, drugged-out, America-hating lunatics.

Paul came in third in Iowa, despite at least five years of active concealment of his candidacy by the same media.  And anytime during that period in which Paul has broken through the media’s iron curtain of horse-race presidential politics, he has been met with slander, libel, and distortions of his every word and position.  Whether or not the Iowa caucus was above-board, Paul’s third-place finish is some vindication:  There are more of us than some like to imagine, and the smear-campaign didn’t work on us.  Unfortunately, the attack on what used to be accepted positions in the Republican Party has made it impossible for him to win the nomination.

Now many say, after five years of slander and libel, that if Paul runs third party or so much as declines to endorse the eventual GOP nominee he will be dividing the base and handing Obama a victory.

Pardon?

First, it is exceedingly arrogant for Republicans (mainly Neoconservatives) to act as if libertarian voters and supporters of Ron Paul owe their votes to the Republican Party; especially after years of being called racists, conspiracy theorists and lunatics.  Second, the party has been divided by exactly those (Neoconservatives) who drew a line in the sand and said non-Interventionists who are tired of the war spending and war fever are not welcomed at the debate table.

Alas, it is best not to alienate people if you expect them to join you on election day.  So, as the caucus in Iowa was wrapping up last night, Sarah Palin had the most prescient comment on the treatment of Ron Paul and his supporters.  Demonstrating eminent political sense, the often derided former Vice Presidential nominee, whose positions on drugs and foreign policy are sharply different from Ron Paul’s, delivered her wisest contribution to contemporary politics, to date:  The GOP had better not marginalize Ron Paul and his supporters.

Good for her.

Now to be sure, Palin has a lot of evolving to do on foreign and domestic policy before I would be willing to cast a vote for her.  Although, if she did move in the libertarian direction on a few issues by 2016, her charisma and political sense would easily position her to embark on the first fifty-state campaign since 1984.  I won’t hold my breath on that.  But unless somebody repairs the damage the Neoconservatives have done to this once implacable coalition, Reagan’s House will become a Tower of Babel, as Obama’s House mounts the summit of victory.

As of now, Gary Johnson has my vote.

 

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occupy a history book, then talk to me about “equality”

“A little philosophy inclineth man’s mind to atheism,” Francis Bacon quipped, “but depth in philosophy bringeth men’s minds about to religion.”

These Occupy Wall Street (OWS) protesters are proof that Americans are generally schooled beyond their intellectual abilities.  Your average high school graduate is nominally educated, yet grossly unlearned.

Americans take for granted the maddening proposition that public education is both “free” and “compulsory,” all at the same time.  The government schools start at age five, and aren’t through until right about the time a person is eligible to vote.  In those thirteen years, the person is inculcated with the State morals, chief of which is equality.  By the time an American can biologically reproduce, the language of equality and fairness is engrained in him.  That equality is the moral object of all society is the first commandment of what ought to be described plainly as the American religion:  As pagan as Rome’s, only more sophisticated in its promulgation.

This nascent OWS movement is predictable beyond debate.  Its members are products of the government schools, many having spent four more years at higher institutions of reeducation.  They were taught that the world should be fair and equal, and discovered the most ghastly surprise that nothing could be further from the truth.  Thus, they demand retribution, restitution, and redistribution.  If society is not fair, dammit all, we shall just imagine it into fairness with the power of our Collective voice!  We shall force people to be fair and equal!

Theirs is a philosophy of freedom through control, as ludicrous as the idea of being both free and compulsory.  The origin is less like a perfect line, than it is a large and imposing oak, dead and long-since raped by disease and infestation.  One branch is French Jacobinism, another the Utilitarianism of Bentham, another unadulterated Socialism.  They share a common trunk of Collectivism, binding all mankind to a hunger for Utopia.  Its roots are deeply planted in the putrid soil of Hell.

On many occasions, civil societies have lit its branches aflame to rid the world of its ugly presence, yet to no avail.  There it still sits, offending our every sacred value, wallowing in its squalid hatred for all that is true.  And many times, idiot children with antisocial affections come along and build pathetic little tree houses atop its crusty old branches.

You see, the OWS radicals were beheading Parisian priests as early as 1789.  Among their demands were liberty, fraternity and, finally, egalitarianism; which is another term for equality.  What does equality mean, exactly?  It sounds nice, but why should we want it?  Let’s return to this.

In 1848, they attempted to raze Europe from its ancient political roots in their campaign for universal suffrage.

In 1918, they slaughtered the Russian Czar and his family like unhinged sociopaths.

In 1968, drunk on their own vanity, they shut down whole cities in protest across the globe.

In 2011, they have returned in full force.  What is common among these movements (and these have only been the popular handful) is that the protesters aren’t wrong in demanding reform.  Nor are they wrong with respect to certain outrages:  The opulence of monarchy, the plight of workers and their working conditions, the corruption of banks and many other issues always were worthy targets of social reform.

Yet, what is chilling about these radicals is their heinous solutions, enlightened by an historical and philosophical illiteracy.  For they are Collectivists, and the only solution they can imagine to their concerns (some worthy) is the revamping of the State into a Utopian religious institution, coupled with a police power.

It is essentially the merger of religion and State that they request, whether they know it or not.  It is a religious movement in that Collectivists would sell the whole of humanity at a slave auction in exchange for a set of nebulous values, which can only be justified by appeal to metaphysical belief.  Among these are fairness and absolute equality.  Indeed, by eliminating the free market, they say, we can banish the state of economic inequality.

And, who said inequality is always wrong?  Indeed, nature itself is demonstrative of rampant inequality.  Some people are fat, others are skinny.  Is nature immoral?

Thus, the free market is the first target.  For in the free market, we find a bastion of inequality, as well as individual choice.  Some people, the 1%, are rich; others are not.  Therefore, since all must be equal, no one can become rich.  Incentives must be abolished, the acquisition of capital must be penalized, and, most importantly, private property will have to be eliminated.

Collectivists assume the free market to be a cruel invention of capitalists.  Their crude minds are unable to see that the market is nothing more than the free association of mankind:  It is a mirror image of humanity, in a state of liberty secured by the Rule of Law.  They don’t understand that the restriction of the market, which Collectivism calls for, is the restriction of liberty itself.  For the moment a person takes a risk, with the goal of acquiring an unequal share of capital, he is participating in the market.  He takes the risk in the hope that he will be rewarded if he is successful.  A Collectivist demanding economic equality cannot tolerate this.

It is only through the preservation of the market with its marriage to the Rule of Law, that mankind has ever raised the general standard of living for the whole of society.  Yet, ironically, Collectivists always demand better living conditions, including access to public health and living wages.  (Consequently, I find it curious that people demanding access to public health are currently sleeping in parks, wallowing in filth, and consuming food rations nearby human excrement.)  They demand that we direct our innovations toward the common good of all mankind, and yet it is only because of the market’s encouragement of risk taking that any technological innovation exists.

Collectivism is, finally, about servitude.  It demands that the apparatus of State control be turned in favor of bringing about the greatest social good for all.  In this we reach the alliance of Utilitarianism with Socialism.  For in directing all of society toward a singular goal for all, variety is extinguished.  The Collectivist abhors variety and social diversity of any kind.  Society must run like a machine, where every sprocket fulfills his designated role; and if he fails to, let him be anathema to the Collective.  The Collective cannot hazard individual liberty and choice where it conflicts with the “common good” of all.  Any normal, clear-thinking person would desire the opportunities the free market has to offer him.  But the moment anyone strays from the Collective, the Collective system is hampered and Utopia becomes impossible.  The Collective must control the full authority of the State, inclusive of police and military powers.

In the end it is the union of State and religion OWS Radicals and Collectivists in general desire.  Subtler minds, uncorrupted by the absurdities foisted on them by the government schools arrived at this fact long before 2011, whenever radicals have raised the specter of state control.  But by keeping people ignorant, and providing glib samples of true learning through the machinery of the government schools, America has effectively created the OWS uprising.  By absorbing a little knowledge, their mind’s inclineth toward abject stupidity, and their hearts inclineth toward tyranny.

 

 

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catholic economics

Naïveté cannot begin to describe what I have gleaned from the new, and quite inconsequential “note,” issued by the Pontifical Council for Justice and Peace (PCJP), Towards Reforming the International Financial and Monetary Systems in the Context of Global Authority.

Let me begin with an obvious point:  The heads of the PCJP are not economists.  The president, Cardinal Peter Turkson, is a theologian.  And while it is not likely that Cardinal Turkson, a Gahanna Archbishop, personally wrote this note, it would be worth suggesting that the PCJP hire more economists before making suggestions about reforming the world financial system.  (Might I suggest, from the Mises Institute and the Acton Institute, both of which are replete with Catholic economists.).

Because, it appears that every so often Christians are given the odd assignment of accepting Communism as the true Christian economic worldview.  No segment of Christianity has escaped this debate:  Catholics, Protestants and Eastern rites are awash in bigmouths who think a little socialism will trigger the Second Coming.  After all, Jesus was a socialist, right?  God help us…

What disturbs my silence here is that the PCJP’s bizarre suggestions for a central world bank appear to carry an air of Catholic authority.  Well, appearances aren’t everything.

NOTES, ENCYCLICALS, AND INFALLIBILITY

a.  What is the Catholic Church?

The Catholic Church claims to be the Christian church (not a church, or a sect) established by Christ Himself.  “Simon Peter answered and said:  Thou art Christ, the Son of the living God.  And Jesus answering, said to him:  Blessed art thou, Simon Bar-Jona:  Because flesh and blood hath not revealed it to thee, but my Father who is in heaven.  And I say to thee:  That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.  And I will give to thee the keys of the kingdom of heaven.  And whatsoever thou shalt bind upon earth, it shall be bound also in heaven:  And whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.”  [Mt. 16: 16-19]

St. Peter and St. Paul mainly preached the Gospel from Rome, the cultural and municipal heart of the empire, where they were eventually martyred.  The other apostles preached from their respective corridors of the empire, setting up other important Episcopal Sees.  St. Andrew the Apostle, for instance, established the See of Byzantium (later called the Patriarchate of Constantinople), where he placed Stachys as first Bishop.

St. Peter was well understood to be the chief of the twelve apostles.  Christ gave him the name Peter, meaning, “rock.”  His name was listed first in every canonical list of apostles.  He confessed his faith in Christ as the Son of God repeatedly throughout the Gospels; and Peter appears at the center of all the most teachable incidents in the life of Christ, including the Transfiguration.  Within in his own life, and more so in the immediately succeeding generations and Church histories, the primacy of Peter is manifest.  Eusebius, St. Augustine, St. Jerome, Origen, St. John Chrysostom, Tertullian, and every one of the Church Fathers (the generation following the Apostolic generation) attests to the universality (or Catholicism) of the one true Church and the primacy of the Episcopal See of Rome.

Since Peter, 264 men have held the Roman bishopric.  According to St. Iraeneous of Lyons, St. Peter personally installed St. Linus as his successor.  Linus is the second and last Bishop of Rome to be mentioned in what later became the Canon, or Bible.  The consensus of every credible historian, bishop, clergyman, martyr, saint, or observer of Christians from the Crucifixion and well into the Middle Ages and beyond is clear:  The Church was Catholic, and the bishops looked to the Roman See as the head Bishopric.

In 325 A.D., all the bishops of the Catholic Church convened in Nicaea at the urging of the Emperor Constantine, for the crucial task of laying out a bulwark against current heresies. The most daunting of which was the Arian Heresy, then gaining momentum as an alternative body of quasi-Christian teachings within the empire.  Nicaea cut the legs from under the Arian Heresy, declared the divinity of Christ as dogmatic, and issued the Nicene Creed.  The Nicene Creed then represented (and still represents) the complete definition of the Universal Church, containing four elements:  It is one, holy, catholic, and apostolic.

b.  Encyclicals

Encyclicals are circular letters issued by the pope to the bishops or clergy of a certain region, or, sometimes, to the whole Universal Church.  They are not necessarily binding, authoritative documents.  Rather, these letters are intended to point out grave errors and provide spiritual advice and commentary on current issues affecting societies and the Church.  Pope Pius IX, the second-longest serving pope (St. Peter being the longest), can be attributed with the modern revival of the encyclical, condemning the evils of materialism, socialism and modernism, in his blistering encyclical of 1864, commonly called the Syllabus of Errors.

His successor, Leo XIII issued the watershed encyclical of 1891, Rerum Novarum.  Again blasting the bleak and ungodly philosophy of socialism, Leo XIII commented on the spiritual relationship between labor and capital.  From Rerum Novarum was born a “third-way” school of politics (not socialist, and not capitalist), calling itself “Distributist.”  The Distributists desire widespread capital ownership.  To paraphrase G.K. Chesterton, the problem with capitalism is not too many capitalists, but too few.

c. Catholic Economics?

Catholic apologists like Chesterton and Hillarie Belloc were neither “liberal” nor “conservative,” for whatever worth those terms were in their 19th century context; but they saw economic life in light of Christian Salvation, and desired a just society, above all else:  Socialism and the abuse of labor being, dually, anathema to this goal.

Although not an economist himself, Belloc even had some influence on Austrian economists like Frederic Hayek, who praised The Servile State and even quoted Belloc at the opening of his most famous tract, The Road to Serfdom.  Considerable areas of debate remain among Distributists, Austrian School economists, and Chicago School economists.  What sets the first of these groups apart, is that is not a complete economic theory at all.  Rather, it is a collection of normative principles derived from Catholic Social and economic teachings.

The Church by its nature is a metaphysical institution, not of this world.  It is no truer to say that the Church has a specified economic view as it is to say the Church has chosen the ideal government or the perfect political party.  True, Catholic theology has an immense amount to say on issues concerning politics, government and economics.  One can often discern a moral versus an immoral course of action in these fields, based on Catholic teaching.  The Church steers clear of highly specific pronouncements concerning policy or the adoption of specific theories (although, Pius IX’s and Leo XIII’s rebukes of socialism can be smoothly defended in light of Catholic theology).

Now an Austrian economist might personally agree with Distributists on several critical moral goals.  The Austrian, just happens to have a better idea of how to achieve these goals through the Market system.  A Distributist is not anti-Market, but is anti Market abuse.  Who isn’t?

d.  Infallibility

But it must be noted that encyclicals do not carry absolute indefectibility, or as it is popularly known, “Papal Infallibility.”  Teachings on the Blessed Virgin Mary aside, Papal Infallibility is likely the most misunderstood and misrepresented of Catholic doctrines.  Let me provide an analogy:

If one asked me, “Under the Constitution, is the President your Commander in Chief,” my response would be, “Of course not!”  And yet, it is right there in Article II that he is.  Is it, though?  Indeed, “The President shall be Commander in Chief of the Army and Navy of the United States, and of the Militia of the several States, when called into the actual Service of the United States.”

In fact, Barack Obama is not my Commander in Chief, at all.  As a free citizen of the United Stated, I do not have a commander.

Fact:  The President of the United States is not the Commander in Chief of the United States or its citizens.

Is the pope infallible?  Not exactly.  A pope, indeed, any bishop, is capable of holding private and personal opinions, any number of which are false.

Infallibility has a narrow application.  It can be exercised in Ecumenical Councils like Nicaea (which may only be called by the Pope).  And, it can be exercised by a sitting Pope acting ex cathedra (literally, “from the Chair” of Peter.  “Cathedra,” also relates closely to the word “rock.”), in his authoritative capacity as head of the Universal Church (“And whatsoever thou shalt bind upon earth, it shall be bound also in heaven”), and with intent to do so; and he must exercise this charism with the purpose of placing some specific doctrine or dogma beyond theological dispute.

In 2,000 years, there have been 21 Ecumenical Councils, the last being the Second Vatican Council (1962-1965).  Eighteen of these Ecumenical Councils occurred prior to the Protestant Revolution.  Papal Infallibility has been exercised twice, first by Pius IX in 1854 and again by Pius XII in 1950; both times, the dogmas represented the culmination of a dozen and a half centuries of debates, traditions, and documented miracles.

e. Encyclicals and the Development of Catholic Social Teaching

Thus, neither Leo XIII’s Rerum Novarum, nor Paul VI’s 1967 encyclical Populorum Progressio, nor Benedict XVI’s 2009 encyclical Caritas in Veritate are completely beyond debate and comment.  Now, needless to say, as a Catholic (indeed, as a Christian, in general) I recognize that these documents are replete with eternal and incontrovertible truths.  The animating principle of these three documents is to recall our duty to seek justice, spread the Gospel and place the Trinity at the heart of all our social and economic institutions.  But it would be dishonest to say there are not points of debate in these letters, despite their authors being three great and inspiring theologians.

While the virtuous and manifestly Catholic goals of these encyclicals are praiseworthy, specific suggestions and references to ‘living wages’ and greater regulation of the market are often question begging.  Should it happen that, tomorrow, the entire world experience a mass conversion to Catholicism, and ‘come home to Rome,’ as all men and women chain hands in peace in harmony under the glory of Christ, abandoning their jealousies and personal motives, perhaps I will cede that global governmental structures can help foster a world of peace and humanity.

I love the Holy Father, but I cannot take Caritas’ urgent call for a “true world political authority,” seriously, unless there are men of pure and motive-free hearts available to run it.  And while I would love for development aid to poorer countries to be a feasible means of lifting up undeveloped nations, this aid has done the exact opposite.  Moreover, such suggestions beg the question:  From where do ‘governments’ derive this aid?  Charity indeed, but is it a secular government’s role to give to the poor, after taking it from the citizens?  Perhaps it is, to some extent.  But what if this government aid includes providing abortions and condoms?  Perhaps the Holy Father should call for private aid and an increase in Non Governmental Organizations.  Because frankly I do not trust my own secular government’s ability to distribute foreign aid with the ‘common good’ in mind.

Still, these encyclicals are not complete failures, and must give us pause and reflect on the metaphysical status of the Church Militant:  More than economic agents, we are creatures of divine worth.  Yet, beyond the important contributions to Catholic Social teaching these encyclicals have had, are the Catechism of the Catholic Church, which expressly promotes the doctrine of Subsidiarity, and, indeed, the Seventh Commandment (Thou Shalt Not Steal).

The principle of Subsidiarity suggests that it is decentralization in governmental power that helps foster a more humane Christian Society.  Indeed, the history of Catholic Europe suggests this as well.  The current international monetary system, as well as various national banking regimes, are not just “sort of like” theft.

So while it is helpful to speak of reform, as Benedict has in Caritas, in fact, a trained lay-economist understanding Catholic Social teaching might submit reforms never mentioned by the Holy Father, such as a return to the Gold Standard.  Indeed, the Holy Father is not an economist.  And as economist Thomas Woods recalled in his book, The Church and the Market, Pope Leo XIII once declared, “If I were to pronounce on any single matter of a prevailing economic problem, I should be interfering with the freedom of men to work out their own affairs.  Certain cases must be solved in the domain of facts, case by case as they occur.”

A ONE WORLD BANK?

But this ridiculous note issued by the PCJP, a minor office within the Roman Curia, went much further than Caritas in Veritate.  Its suggestions are not only not worthy of credible debate, they do not even approach a clear understanding of the drama that ensconces the market, world politics, human nature, and Catholic theology.  The idea that because the International Monetary Fund has failed to work properly, and must therefore be replaced with a new “independent” committee rising out of the United Nations, begs the question:  How do we expect the new bank to be an improvement upon the last?  Not to be cheeky, but shall the PCJP be nominating angels for the new post?

 

http://www.newadvent.org/cathen/07790a.htm

http://www.nationalreview.com/corner/281140/pope-chaplain-ows-rubbish-george-weigel

http://takimag.com/article/truth_charity/#axzz1bi7Xsdvx

http://www.crisismagazine.com/2011/right-diagnosis-deadly-cure

http://www.catholicculture.org/commentary/otn.cfm?id=856

 

 

 

 

 

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