Summer/Fall 2010 | Volume 20 | Number 3/4 Religion Inside this issue Walker Spontaneous Order in Culture • Holland Lord Acton • Nothstine Whittaker Chambers • Rae Wealth in the Bible • Liberty DeKoster Culture and Civilization • Ballor Profits and Politics • Liberal Tradition & Manuel Ayau • Sirico Centesimus Annus

double 20TH YR issue Faithful Presence An Interview with the Founder of ACT 3 John H. Armstrong

A Journal of Religion, Economics, and Culture Editor’s Note

torians, clergy, and a Roman Catholic Walker is a Michigan based writer who Cardinal. We were intentional about writes frequently on cultural news. selecting excerpts from interviews that Dipping back into the archives, we are point to higher truths and remain rel- including here an article about Lord evant today. Acton by James C. Holland. We be- The lead interview for this double issue lieved that this 20th anniversary issue features ACT 3 president John H. Arm- needed a piece on Lord Acton, and this strong. If you are not familiar with one is among the best. Another piece Armstrong, we are glad you will have a from the archives is “Views of Wealth in chance to learn about him here. He has the Bible and the Ancient World” by The success of Acton primarily springs tremendous credibility in ecumenical Scott Rae. The author takes us through from the power of its ideas. We think circles and is well respected among the similarities and differences between this issue pays tribute to some of the Christian conservatives and leaders of wealth, economics, and the economy best of those ideas. This double issue of the Evangelical left. He even delves into from the Biblical period and today. Also Religion & Liberty is a tribute to the 20th his experience working with Acton and included is a very good excerpt from anniversary of Acton’s founding. There how that relates to his ministry. Lester DeKoster’s Work: The Meaning of is plenty of new content within these Your Life—A Christian Perspective, newly This double issue also features reviews pages and we also have highlighted made available in the second edition by of three new books. R&L Managing some of our best pieces from the past. Christian’s Library Press. R&L has interviewed many notable editor Ray Nothstine reviews Richard public figures and scholars over the Reinsch’s Whittaker Chambers: The Spirit Finally, “In the Liberal Tradition” fea- years and some of the interviews high- of a Counterrevolutionary. Acton Research tures Manuel Ayau (1925-2010). Ayau lighted in this issue include those with Fellow Jordan Ballor examines Carl was a Guatemalan and the founder and former Prime Minister Margaret Trueman’s book Republocrat: Confessions former rector and teacher of economics Thatcher, Chuck Colson, the economist of a Liberal Conservative and Bruce Ed- at Universidad Francisco Marroquin. Walter Williams, and the late William ward Walker reviews Paul Cantor’s and He was also a successful entrepreneur F. Buckley, Jr. And we’ve added more Stephen Cox’s Literature & the Economics and ardent defender of liberty. of Liberty: Spontaneous Order in Culture. from leading authors, evangelists, his- Editorial Board Contents

Publisher: Rev. Robert A. Sirico Faithful Presence: Interview with John H. Armstrong ...... 3 Executive Editor: John Couretas Literature & the Economics of Liberty: Spontaneous Editor: Rev. Raymond J. de Souza Order in Culture: Bruce Edward Walker ...... 4 Managing Editor: Ray Nothstine Thoughts on the Education of Lord Acton: James C. Holland ...... 6 Graphics Editor: Peter Ho Whittaker Chambers: Ray Nothstine ...... 8 The Acton Institute for the Study of Religion and Liberty promotes a free so- Acton FAQ ...... 9 ciety characterized by individual liberty and sustained by religious principles. Views of Wealth in the Bible and the Ancient Letters and requests should be directed to: Religion & Liberty; Acton Institute; World: Scott B. Rae ...... 10 161 Ottawa Ave., NW, Suite 301; Grand Rapids, MI 49503. For archived is- The Interview: A Collection ...... 12 sues or to subscribe, please visit www.acton.org/publicat/randl. The Work of Culture & Civilization: Lester DeKoster ....17 The views of the authors expressed in Religion & Liberty are not necessarily those of the Acton Institute. On the Place of Profits & Politics: Jordan J. Ballor ...... 19 In the Liberal Tradition: Manuel Ayau ...... 22 © 2010 Acton Institute for the Study of Religion and Liberty. Column: Rev. Robert A. Sirico ...... 23

2 Religion& Liberty Faithful Presence An Interview with the Founder of ACT 3 John H. Armstrong

John H. Armstrong is founder and president Armstrong: It doesn’t mean small as in Church responds. of ACT 3, a ministry for “equipping leaders the size of the church. So it’s not a church Probably the most positive contribution I for unity in Christ’s mission.” He is also an growth book. It’s a book about the vision have read on this question is found in the adjunct professor of evangelism at Wheaton of the Church, and the mission of the recent book, To Change the World, by James Graduate School. Armstrong served as a pas- Church and Church unity. It’s a book that Davison Hunter. Hunter suggests in part tor for more than 20 years and he is a widely develops John 17 and Jesus’ prayer for three of that very significant book that the sought teacher at conferences and seminars in the unity of all his disciples. It’s about church’s role ought to be not one of polar- the United States and abroad. He earned the Ephesians 4, that there’s one Lord, one izing and positioning on partisan political D. Min degree at Luther Rice Seminary, At- faith, one God and Father of us all, and issues, but what he calls faithful presence. lanta, Georgia. His latest book, Your Church one baptism. That may sound passive, but he doesn’t is too Small, was published by Zondervan in There are not two, three, or four church- mean it in a passive way. He means it in a 2010 and his website can be accessed at www. es, but there’s one Church. And when very active way. The Church’s faithful act3online.com. local churches as congregations or de- presence in a society, in a political culture, ——————————————————— nominations begin to think of themselves is its greatest contribution. I believe there’s as the whole Church, they’ve thought too evidence that there’s a deeper under- R&L: What does the small mean in that title of small. They have conceived of a church in standing of this and this is growing. your new book, “Your Church is too Small?” a small and narrow way that has kept What are some problems you find especially them from seeing the greatness and the frustrating with the religious right and reli- largeness of Christ’s heart for His Church gious left regarding the political debate? and of his people. I think the greatest problem for the left The political climate and debate is extremely and right both is that we have developed polarizing right now. Is there a way for Chris- a political theology that is disconnected tians to be an example on repairing that di- from ethical and moral theology. For that vide? Or have we moved beyond that point? matter, it’s disconnected from basic doctri- I think, in many ways, we have moved nal Christianity. And as a result, we have beyond that point. In the last three presi- accepted ideologies in place of Christian dential administrations, very conservative theology—truly ethical and moral theol- Christians were extremely negative to- ogy—and its contribution to decision- wards President Clinton, more positive making, both publicly and privately. toward President Bush, and now negative This ideological message ends up denying against President Obama. Progressive and or misusing traditional Christian catego- more liberal Christians were just the op- ries, and as a result, it leads us to the posite. And I think there are a lot of place where, in matters of prudential younger Christians—say under 40—who judgment, we lack wisdom. Matters of have lived long enough to see that shift- prudential judgment are not the same ing pendulum. Honestly, they’re looking thing as moral and ethical issues, and I for something else from the Church in think because we don’t understand that terms of the political climate and how the continued on pg 20

Summer/Fall Summer 2005 2010 | Volume| Volume 15 20 | Number| Number 1 3/4 3 Literature & the Economics of Liberty: Spontaneous Order in Culture Paul Cantor and Stephen Cox, (Ludwig von Mises Institute, 2010) Reviewed by Bruce Edward Walker

In recent decades, literary criticism has market economics as the basis for exam- goal effortlessly by providing insightful championed several schools that dis- ining, for the most part, well-known lit- analyses and informed explication du texte, avow common-sense economics in favor erary works by the likes of Cervantes, providing ripping good yarns in addition of more private and personal agendas. Willa Cather, Joseph Conrad, Charles to artful criticism and sound economics. The “personal is political” formulation Dickens, H. G. Wells, Thomas Mann and long ago crept into English Departments, others. One need not be conversant in In so doing, Cantor, Cox, et al., rescue at the expense of more traditional un- any of the works under consideration to great works of art from the maw of most derstandings of the warp and weave of appreciate the depth of literary and eco- contemporary criticism by portraying art Western Civilization. Beginning in the nomic knowledge displayed by these as the mimetic celebration of spontane- mid- to late-twentieth century, students authors. Nor do readers require more ous order, marginal utility and creative were subjected to successive waves of than a perfunctory background in eco- destruction. While no work of great lit- New Criticism, Marxist Theory, Queer nomics. All heavy lifting is provided by erature can be called rightly “spontane- Theory, Feminist Theory and Decon- the critics involved in the project. ous,” Cantor goes to great lengths to structionism – all guilty of squeezing detail how the externalities – to use an square pegs into round holes in order to economic term – of an author’s zeitgeist further individual reputations and engi- contribute to his or her inspiration and neer social change rather than increase execution of art, as well the depiction of knowledge of the human condition through the arts. “ The creative act is The human condition is, no matter how much theorists would prefer to believe about as top-down as otherwise, economic as well as spiritual, any human endeavor sexual and political. After all, even athe- can get. Artists corral ist transsexual Marxists need to trade something for food, clothing and shelter, characters, devise do they not? plots, choose settings

A valid question for the creators and and themes.“ critics: What provides the best economic model to ensure the happiness of the Charles Dickens seven billion inhabitants of this earth? H. L. Mencken wrote that the sine qua the triumphs and tribulations of the And what of the billion or more charac- non of all good criticism should be its characters he or she creates. ters inhabiting our planet’s literature? ability to stand alone as a piece of art regardless the qualities inherent in the The creative act is about as top-down as This is the theme pursued by Paul A. object of the criticism. Cantor, Cox and any human endeavor can get. Artists Cantor and Stephen Cox in their collec- the other critics whose essays appear in corral characters, devise plots, choose tion of brilliant essays in the Economics of Economics of Literature & Liberty attain this settings and themes. This fact could ac- Literature & Liberty. The essays take free- count for why so many artists favor cen-

4 Religion& Liberty tral planning. Some, for example Ezra lead us. not expect either all novelists or all Pound, advocated so enthusiastically for members of the novel-reading public central planning as a gift to artists that And this: to act or react in the same way; he would instead expect individuality they inflicted permanent injury on their Austrian economics, because of its and even idiosyncrasy to come into artistic legacy. Others, notably Arthur methodological individualism, would play at all stages of the process…. Koestler, E. E. Cummings, Stephen suggest focusing on how those en- Leaving room for elements of contin- Spender, John Dos Passos and a host of gaged in the [creative] process acted gency and uncertainty leaves room others subsequently recanted their for- as individuals. It would look at how for elements of creativity in the artis- tic process, even if it is no longer mer beliefs in “the God that failed.” individual novelists approached seri- alization, how individual members of conceived as the achievement of their audience reacted to their work, purely solitary creators. Cantor portrays artists – similar to the rest and finally at how novelists in turn of us – as economic beings in terms that reacted individually to these reac- As such, the creative process involves are familiar to readers of Mises and tions. An Austrian economist would both the artist and the active minds of Hayek: his audience. Contrast this [F]or the Austrian School, the en- with another economic-based trepreneur becomes a kind of artist. school of literary thought, Indeed, the Austrians stress the cre- Marxist theory, which assumes ativity of the entrepreneur. Like an that reading a novel is some- artist, he is a visionary, a risk-taker, thing done by passive zombies and a pioneer, and if he is to be suc- cessful, he will generally be found narcotized and beaten down running counter to the crowd, or at by capitalism. least ahead of it. Thus, with Austri- an economics, one need not worry Space doesn’t permit an over- that linking artistic activity with view of the essays wherein economics will have a reductionist Austrian theory is applied to effect. Because the Austrian School individual literary works, but, views economic activity as creative in the first place, from its perspec- rest assured, there is much to tive, to show an artist implicated in recommend. The socialist apol- the commercial world is perfectly ogist H. G. Wells receives a compatible with asserting his free- critical comeuppance from dom and individuality. Cantor in his remarkable essay, But the picture of artist as central plan- “The Invisible Man and the ner, moving his created (fictional) beings Invisible Hand: H. G. Wells’ around as he may from the commanding Critique of Capitalism.” heights of Mount Parnassus, stands I particularly enjoyed Stephen against the usual image of the artist as Cox’s examination of select the hyper-individualist, listening to no works by Willa Cather, includ- voice but his own. Cantor, Cox and the ing Death Comes for the Arch- other critics collected in Economics of Lit- bishop, and only wished Cox erature & Liberty recognize this, and stress had cast his brilliant critical net the individuality of the artist. In a dis- wider to encompass this par- cussion of the serialized novels of the ticular novel more fully. That’s Victorian Era, Cantor writes: high praise indeed, praise eas- What we have learned from econom- ily extended to the entirety of ics and biology is that in spontaneous this remarkable volume. orders, which develop or evolve over time, some imperfections are com- Bruce Edward Walker, a Michigan- patible with an overall coherence. based writer, writes frequently on This insight can in turn show us a the arts and other topics for the way out of the aporia into which the Acton Institute. conflict between the New Criticism and Deconstruction threatened to

Summer/Fall 2010 | Volume 20 | Number 3/4 5 Thoughts on the Education of Lord Acton

By James C. Holland

Of the various influences that shaped Born into a cosmopolitan family which of the History of England. After being re- Lord Acton’s distinctive understanding was prominent in English, German and fused by the English universities be- of history, none was as decisive as his Italian life, a Catholic with easy access to cause he was Catholic, Acton left Edin- education. His intellectual formation was the highest levels of Whig society by vir- burgh for Munich in 1850, where other in fact unique, the product of social posi- tue of his mother’s second marriage, the family contacts found an eminent schol- tion, conditions within English and Con- young Acton began life with all the ar, Ignaz von Döllinger, to oversee his tinental Catholicism, revolutionary ideas blessings of privilege, both complicated university studies. Acton departed from in the Germanic world pertaining to the and enriched by his religious legacy. At Scotland a thorough Whig–temporarily study and methods of history, and the his mother’s insistence, his early school- at least–which is to say that, however epic debate in North America over the ing occurred in a seminary setting, ini- imperfectly, his mind was set on the nature and future of the Union of the tially in Paris, then at Oscott, near Bir- theme of liberty. States. All of these developments con- mingham. Oscott had become an English verged in Acton’s life during the decade Catholic entrepót for a steady stream of Intellectually, the Munich of Professor of 1848-1858, at the end of which he prominent converts to Catholicism, in- Döllinger was an exciting place in 1850, entered an aggressive public life in jour- cluding John Henry Newman. In 1848, part of the larger nineteenth century nalism and scholarship that established Lord Granville, Acton’s step-father, in- cultural exhilaration of the Germanic his name in the pantheon of the great sisted that the boy receive two years in- world. With regard to the study of his- minds of the Western tradition. tensive study in Edinburgh under pri- tory, new canons of “scientific” method- vate tutors in preparation for Cambridge ology in testing and weighing evidence, or Oxford. Granville, a major Whig lead- coupled with the opening of Europe’s “ All of these develop- er in Parliament (who served as foreign archival collections, created among minister under Lord John Russell, 1851- scholars high expectations and an acute ments converged in 2, and William E. Gladstone, 1870-4, sense that the secrets of the ages were Acton’s life during the and 1880-5), was also concerned that about to be divulged. Döllinger, ever after “the Professor” to Acton, had decade of 1848-1858, Acton’s education should not be devoid of respectable familiarity with the foun- gained esteem for his church history; in at the end of which he dations of the Whig Ascendancy. It was addition, he enjoyed renown as Univer- entered an aggressive during this “polar exile”, as Acton later sity Librarian and bibliographer to Mu- called it, that his interest in America was nich’s Royal Library. Acton had access to public life in journal- sparked by reading extensively in all this and more, notably a celebrated ism and scholarship Burke’s writings, notably the “Speech faculty, several of whom–especially Peter Ernest von Lasaulx – showed him new that established his on American Taxation”, the “Speech on Moving Resolutions for Conciliation vistas in historical understanding. The name in the pantheon with America”, and the “Letter to the net result was a fervent belief in the ex- of the great minds of Hon. Charles James Fox, on the Ameri- istence of objective historical truth that can War”. In addition, he immersed can be known through free intellectual the Western tradition.“ himself in Macaulay’s books, including inquiry. This unshakable conviction be- the recently published first two volumes came the hallmark of his intellectual life.

6 Religion& Liberty What was most remarkable about Acton smallest corner of a subject. Acton mas- Harvard College, where he sat in on oral as a student was the extraordinary en- tered the colloquy quite early, becoming examinations and visited with several ergy of his efforts and his dauntless am- a formidable conversationalist. He at- professors. On June 25th, he sat with bition. As a child, he once wrote to his tracted special attention from all of his Dana in a session of the Massachusetts mother from Oscott, “I am going to write teachers. He made a memorable pres- constitutional convention and found the a sort of compendium of the chief facts, ence and was soon thought of as the proceedings uninspiring. Interestingly, in history, for my own occasional refer- greatest student of the venerable he wrote to the Professor that he wor- ence.” An earlier letter was signed, “Cae- Döllinger, the man to whom he would shipped John C. Calhoun above all sar Agamemnon John Dalberg Acton.” remain bound in affection, if not intel- Americans, no doubt reflecting the Already a serious reader, at Munich he lect, for the rest of his life. depth of his interest in the sectional cri- became a prodigious one, achieving a sis and his admiration for the originality life-long habit of reading a book a day, Midway through his Munich years, of Calhoun’s political philosophy. and demonstrating extraordinary pow- Acton interrupted his studies to visit the ers of retention. He was an aggressive United States. Again it was Granville Acton returned to his studies in Munich book buyer, eventually assembling a who made the decision in 1853. Acton where he continued to engage in activi- personal library of 60,000 volumes. He was to accompany the British delegation ties vitally important in defining his in- accompanied Döllinger to the homes and to the New York Exhibition, itself a con- tellectual outlook. He and the Professor work places of the famous – clergy, intel- sequence of the great Crystal Palace Ex- resumed their travels to universities, li- lectuals, politicians – from whom he hibition in London two years prior. Elab- braries, and the homes of noted scholars orate plans were made for and others in high ecclesiastical and po- Acton, then 19, to travel ex- litical circles; through discussions with tensively in the North and scholars and archivists, together with South, but an outbreak of extensive work in major archival collec- malaria forced cancellation of tions, they made dramatic discoveries, plans to visit a South Caroli- some of them quite sobering. One of the na plantation. This was espe- most disturbing revelations came in cially disappointing to Acton, Rome, in 1857, where they were shocked who had developed intense to discover a deplorable state of learning interest in the great sectional regarding the use and care of archives. conflict in America; he was Among the happiest times was when he Acton (far righg tt) in Tegernsee in 1879.79 Acton did ed thet re in 1902.2 quite familiar with the com- and Döllinger visited with Newman at plex issues and multiple com- Birmingham in the spring of 1851. An gained much in specific knowledge, and promises fashioned to preserve the na- Essay on the Development of Christian Doc- even more in understanding the work- tion. Since it was the specter of slavery trine was already 5 years old, and New- ings of power and the course of history. that threatened to ruin the republic, man was now quite preoccupied with his He came away from Munich with the Acton wanted to examine it firsthand, idea of a university for Ireland. One can belief that one must “get behind” the but the southernmost point reached was imagine with much delight the range of historian, that the history of history – in- Emmitsburg, Maryland, barely south of that three-way conversation. cluding the history of archives – is the Mason’s and Dixon’s Line. When, finally, the time came for Acton key that unlocks the secrets of the past. What he did experience in some depth to return to England to prepare for a Acton’s university education was tutorial was life and culture in the Northeast, public life in journalism, his mind was in nature. Though he attended the lec- between New York and Boston, where filled to the brim with enthusiasm for ture hall on numerous occasions, the he conversed with many lights of the the new learning. Excited by the promise crux of his academic work involved di- intellectual and political establishment: and prospect that he could impart to his rect, close, and frequent dealings with Orestes Brownson, Richard Henry Dana, contemporaries the vast treasure built his respective professors. There were Horace Greeley, Henry Wadsworth up in his mind during his years of formal seemingly endless lists of books to be Longfellow, James Russell Lowell, Wil- education, he set out to accomplish his read in several languages, frequent pa- liam H. Prescott, Charles Sumner, ends in the pages of The Rambler. That pers to be written and defended in per- George Ticknor, and James Walker, story is the stuff of greatness. son, and, above all, countless hours of among others. He was not at all im- This article first appeared in the 1996 January questions and answers exploring the pressed with the condition of learning at – February issue of Religion & Liberty.

Summer/Fall 2010 | Volume 20 | Number 3/4 7 Whittaker Chambers

Reviewed by Ray Nothstine

Whittaker Chambers began Witness, the bers’ understanding that the West was 1948 and 1949. Future presidential ad- classic account of his time in the Ameri- abandoning its sacred heritage of Chris- ministrations would pledge support for can Communist underground, with the tian thought, and within it, the proper free people who toiled anywhere across declaration: “In 1937, I began, like Laza- understanding of man. A supposedly free the globe. President Ronald Reagan rus, the impossible return.” The line was, but rampant secular and materialistic so- emerged in the latter half of the 20th most of all, a deep recognition of the ciety still leads to the same ending as Century, unveiling his own crusade power of God to redeem what was once Marxism, outside of God, and unable to against communism, making many of the dead. Witness was a landmark account of explain its reason and purpose for life. deeper spiritual contrasts with the Soviet the evils of Communism but, most impor- system first articulated by Chambers. tantly, a description of the bankruptcy of One of the chief takeaways from this freedom outside of the sacred. “For Cham- book is that there must be more to con- Reinsch also notes that while Chambers bers, God was always the prime mover in servatism than free-markets and limited perhaps underestimated some of the spiri- the war between Communism and free- government. For liberty to be prosper- tual will and capital to resist and over- dom. If God exists then Communism can- ous, it must be oriented toward greater come the Marxist onslaught, most of not,” says Richard Reinsch II. It is Reinsch truths. Reinsch points out that Chambers Chambers’ identification of the sickness of who reintroduces us to Chambers, the understood that the “West must reject the West remained true. Reinsch declares brilliant intellectual, anti-communist, and Communism in the name of something of an America in the 1960s and 1970s: man of faith in Whittaker Chambers: The other than modern liberalism and its foundation in the principles of Enlight- Racked by mindless violence, Spirit of a Counterrevolutionary. strikes, rampant inflation, economic enment rationalism.” torpidity, and the rapid unfolding of After his exodus from the Soviet Com- sexual liberation, liberal democracy munist spy network in Washington, Reinsch delves into Chambers’ prediction seemed to display, in acute form, Chambers then outed U.S. State Depart- of the eventual collapse of the West and the crisis of a material progress that ment official Alger Hiss as a communist, his belief that there was a lack of moral had been severed from faith and freedom. Thus, the spirit of Cham- setting up a dramatic espionage trial fortitude to combat the communist surge. bers’ brooding over the fate of the played out before the nation. Chambers The apparent unwillingness of the free West retained relevance. became a household name, thanks to a world to sacrifice and suffer for freedom troubled Chambers. He also surmised that trial that was wrapped in intrigue, treach- This is evidenced in part by the immense the intellectual class possessed a waning ery, and Cold War drama. Chambers suffering of Hanoi Hilton POWs like Ad- ability to articulate a meaningful defense would become a hero for many in the miral Jeremiah Denton, who in his cap- of the ideas and value of the free society. conservative movement. William F. Buck- tivity memoir When Hell Was in Session, ley, Jr. called him the greatest figure who described the disconnect of a man who The United States did indeed emerge as defected out of communism. But Cham- sacrificed so much for freedom and who the leader of the free world after the Sec- bers’ pessimism about the future of the came out of the dark night with a deep ond World War, rebuilding its former en- West led him to be dismissed by many sense of spiritual renewal only to come emies with the Marshall Plan and other others, conservatives too. home to unearth an increasingly secular programs. Early on, the United States and nation that was also retreating in its abil- This pessimist view of the survival of the Western Europe showed a stoic and moral ity to defend and define its greatness. West against Marxism stems from Cham- resistance throughout the Berlin Airlift of

8 Religion& Liberty FAQ Reinsch even points to further evidence Acton that Chambers was right about the danger- ous trajectory of the West when he cites the victory of the Cold War and how that surge of freedom did not posit any great change What sets the Acton Institute apart from other or realization of a higher transcendent un- derstanding and purpose. While the superi- free-market think tanks and organizations? ority of markets was temporarily buoyed by the events, socialism has shown a staying power in the West. The Acton Institute’s unique position in the free-market movement is that its advocacy and education on economic issues is integrated with Judeo-Chris- Reisnch has crafted an important and es- tian teachings about the dignity and inestimable worth of the human person. sential book for anybody fatigued with the The Acton Institute has always understood the human person as a co-creator, daily grind of hyper-partisan politics. By producer, and innovator, not as a greedy materialist or consumer. reintroducing conservatives to a deep think- er like Chambers, he reminds us of the limits of politics as well as the frustrating The first words that God spoke to the created family are words that declare shallowness it can embody. that humanity is created for a moral purpose, with human dominion over Just as markets and small government the earth, and to embrace our vocational calling. That calling is a living out offer little ability in offering peace and of the dignity we have inherited by virtue of our very nature and creation. happiness, though they certainly create Indeed, God Himself was at work at the creation. Christian authors Gerard greater space for a working towards that Berghoef and Lester DeKoster in Work: The Meaning of Your Life-A Christian end, this account is a reminder that the Perspective, republished by Christian’s Library Press, declares that “God so ar- best of conservatism is, at its core, within ranges work that it develops the soul.” the ancient truths that tower above the vain materialism and individualism of sec- ular Western democracy. Acton President and co-founder Rev. Robert A. Sirico reminded those gath- ered at Acton’s 20th Anniversary Dinner that we must get Christian anthro- Believers can see this clearly when they pology correct if we our going to get anything correct at all. That begins with look at the vanity of a society that prods, the human person as the image and likeness of the Creator. This is essential primps, and chases after meaning outside for encouraging a moral culture, which is necessary for a truly free society of God. Thus, as Reinsch adds, Chambers so to flourish. wholly understood that “man’s problem was the problem of understanding himself in light of his fundamental incomplete- That will remain the mission of and goal of the Acton Institute: always ad- ness.” That problem exists under commu- vancing a free and virtuous society. Those who have generously supported nism just as it does in democratic capital- our work for two decades recognize how essential this work has been. Unlike ism, with its temptations to consumerism other organizations, we are not involved in partisan politics nor lobbying ef- and selfishness. forts on policy issues. Acton’s real effectiveness lies in the power of its ideas. The Marxist Utopian dream was man’s at- The Institute is a truth-seeking organization that is concerned about limits tempt at trying to fulfill its incompleteness being placed on humans to flourish towards the greatest truth, which is with all the wonders and technology of man’s relationship and destiny with his Creator. modernity and materialism. The free world still is unable to relocate itself in the proper order. And, as Reinsch declares, this is a great warning to us all. Chambers so thor- oughly understood and knew that “man Kris Alan Mauren was never more beastly than in his at- Executive Director tempts to organize his life, individually and collectively, without God.”

Summer/Fall 2010 | Volume 20 | Number 3/4 9 Views of Wealth in the ge from www.istockphoto.com ge from

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Think back to the last time you heard times. As many biblical scholars have sug- At first glance, the Bible appears to con- someone from the pulpit in your church gested, a direct application of many bibli- demn the accumulation of wealth. Classic talk about money, the Bible, and your cal commands relating to economic life passages of Scripture such as “it is easier spiritual life. On those occasions when would be impossible today, because the for a camel to go through the eye of a pastors venture into this area, the focus is system to which those commands were needle than for a rich man to enter the often, and rightly, on matters of the heart addressed has dramatically changed. kingdom of heaven” (Luke 18:25) and and one’s attitude toward money and pos- Rather, we are seeking from Scripture “blessed are the poor” (Luke 6:20) suggest sessions. But in that emphasis often lies general principles or norms that govern that possession of wealth is suspect while an unexamined assumption that goes economic life and can be applied to differ- poverty is virtuous. These texts should be something like this: Given that the Bible ent economic arrangements. Of course, balanced by others that present wealth in focuses on attitude, not accumulation per some commands apply directly, for which a different perspective. These include the se, that materialism is fundamentally the differences between the ancient world sayings of the Old Testament wisdom lit- about attitude, not amount, and that the and today’s society do not affect the ap- erature that regard wealth as God’s bless- human heart has not changed since the plication of the text. For example, the re- ing to be enjoyed (Eccl. 5:18-20) and a Bible was written, little significant differ- peated admonitions of Scripture to take result of one’s diligence (Prov. 10:4-5). ence exists between people in biblical care of the poor remain directly applica- Similarly, in the New Testament, while times and people today when it comes to ble, even though the means by which that Paul counsels Timothy to keep wealth in money. Hidden in that assumption is the is done may have changed. By contrast, proper perspective (1 Tim. 6:6-19), Paul notion that the ancient world and the the Old Testament commands the people acknowledges that God gives liberally to world of today are also similar when it of God to keep the Sabbatical year, in his people for their enjoyment (1 Tim. comes to money, wealth, and possessions. which the land was to lie fallow for one 6:17). Yet this acknowledgment is bal- Though it is true that the fundamental year in seven (Lev. 25:1-7), the year of anced by admonitions not to trust in one’s nature of the human heart has not Jubilee, in which on the 50th year, all wealth because of the temptation to arro- changed since biblical times, it does not land was returned to its original owners gance and of the uncertainty involved in follow that the financial world of the Bible (Lev. 25:10-17), and the right of redemp- retaining wealth (see also Eccl. 5:8-6:12), and that of today have limited significant tion, in which property had to be returned and thus, conversely, to be content with difference between them. In fact, it would to an impoverished family member in one’s economic station in life. be difficult to imagine two worlds that are order to give him or her the opportunity more different from each other. to make a living (Lev. 25:47-55). These The Bible distinguishes between posses- principles cannot be directly applied today, sion of wealth and love of wealth. Only The Bible’s teaching on wealth and eco- because they were written to a society the latter is condemned (1 Tim. 6:10). The nomics was set in an ancient economic that revolved around subsistence agricul- love of wealth and desire to become system that was quite unlike the system of ture, not a modern information age econ- wealthy bring a variety of temptations today. That does not mean that the Bible omy in which very few people are tied to and have the potential to shipwreck one’s has nothing of relevance for today’s eco- the land to make their living. Rather, we spiritual life (1 Tim. 6:9). Yet the members nomic world, only that we must use the must glean a general principle from each of the early church and the crowds who Bible carefully when applying its general of these commands that can be applied to followed Jesus entailed the socio-eco- principles of economic life to current the different setting of today. nomic spectrum from the poor to the

10 Religion& Liberty wealthy. From what we know of Jesus’ fixed, so that when one person became more mature market systems, the econo- background and his trade as a carpenter, it wealthy, it was usually at the expense of my is anything but a zero-sum game. In would appear that he lived a modest someone else. Stated differently, the modern industrial economies, the eco- middle class lifestyle in contrast to many economy was like a pie. When someone nomic pie itself is constantly increasing. portrayals of him in poverty. It does not took a larger piece, someone else received Wealth is being created instead of simply appear that the possession of wealth per a smaller piece. This set up numerous op- being transferred. In fact, every time a se is problematic in Scripture, but hoard- portunities to attain wealth abusively by company makes a profit, wealth is created ing one’s wealth when surrounded by theft, taxation, or extortion. One of the and the size of the pie grows larger. For poverty is a sign of selfishness and greed. most common instances of this abuse was this reason, the rich can become wealthy, Throughout Scripture, the wealthy are for those who had resources to loan while at the same time, the poor can also condemned for their callousness to the money to the poor at terms they could be better off. That is why the incomes of needs of the poor (Amos 4:1-4; James 2:1- not repay, requiring what little land the the poor can and have increased at the 7). The early days of the church were poor owned as collateral. Then when the same time as the wealth of the rich accu- characterized by an extraordinary gener- debtors inevitably defaulted, the lender mulates, though admittedly at very differ- osity toward the poor, many of whom appropriated their land. The debtors be- ent rates. Someone like Bill Gates or War- constituted the majority of the member- came tenant farmers or slaves or were ren Buffet simply having extraordinary ship in the early church (Acts 2:43-47). reduced to dependence on charity. This wealth does not mean that the poor are Though the pattern of the early church form of taking advantage of the poor oc- necessarily worse off. Nor does it neces- did not involve a socialistic style of hold- curred regularly in the ancient world and sarily follow that Gates’ or Buffet’s wealth ing property in common, it did involve was gained at the expense of someone heightened sensitivity to the needs of the else. In a modern market economy, wealth poor. Though the Bible affirms the right to “ Today’s market econ- is constantly being created, so that it is private property, this right is not absolute. omy makes it far possible for someone to become wealthy It is tempered by the reality that all prop- without necessarily succumbing to the erty belongs to God and that we are trust- easier to be wealthy temptations about which Scripture ees or stewards of God’s property. God has and virtuous than did warned. Today’s market economy makes entrusted his property to us, both for our it far easier to be wealthy and virtuous personal needs and enjoyment and for use the agricultural sub- than did the agricultural subsistence econ- to achieve God’s purposes (such as meet- sistence economy of omy of the ancient world. ing the needs of the poor). the ancient world.“ Of course, the same admonitions about The pursuit of wealth in the ancient not succumbing to the temptations that world was fraught with potential prob- is one of the reasons why the Bible so accompany the pursuit of wealth directly lems, which made it easy to view those frequently condemns exploitation of the apply today, as do the commands to share who possessed wealth with moral and poor. In these cases, literally, the rich be- generously with those in need. One’s at- spiritual skepticism. Though the tempta- came richer at the expense of the poor, titude toward and generosity with one’s tions facing the pursuit of wealth today and when someone was wealthy, more wealth are fundamentally conditions of should not be minimized, some impor- often than not, they had acquired it the heart that have not changed since the tant differences exist between the mod- through some immoral means. Thus, the ancient world. Regardless of one’s level of ern and ancient economic systems that wealthy were viewed with suspicion and wealth, one is still expected to depend on may partially account for the strong cau- great emphasis was placed on the poten- God, not on money for one’s hope, to tions about wealth. For example, in the tial temptations of becoming wealthy, share God’s heart for the poor, and to be ancient world, as a general rule, people because the ancient world had so few generous toward those in need. became wealthy differently than in to- morally legitimate avenues to acquire This article originally appeared in the 2002 day’s market system. The ancient eco- great wealth. nomic system was largely centered November and December issue of Religion & around subsistence agriculture with lim- Though it is certainly true that the poor Liberty. Dr. Scott B. Rae is currently Professor ited commerce and trade. Real estate was continue to be exploited, in the market of Biblical Studies-Christian Ethics at Talbot the predominant productive asset. The system, the zero sum game type of eco- School of Theology, Biola University in La ancient economy is best described as nomic system no longer exists. The mar- Mirada, California. what is called a “zero sum game.” The ket system is in various stages of develop- pool of economic resources was relatively ment in different parts of the world, but in

Summer/Fall 2010 | Volume 20 | Number 3/4 11 The Interview: A Collection

We thought it would be appropriate to highlight some of our past interviews in the 20th Anniversary issue of Religion & Liberty. The responses selected represent a range of timeless truths of the Gospel, the importance of human liberty, and the importance of religion and moral formation in society.

R&L: In some Christian circles, social action sibility; that’s why men fear it.” Too and love of God. They can help both has taken precedence over evangelism. I am many people try to cast their personal students and adults to learn the basic here thinking of the way that the pursuit of responsibility on to the state. It is so laws of life which lead to usefulness, social justice has taken the place of the procla- much easier to parade with banners de- happiness and freedom for individuals. mation of the Gospel. What are your thoughts manding that government do something The reputation of religious leaders has on this trend? to remedy a wrong than it is to take ac- been diminished when they pretend to tion oneself. But it will build neither be knowledgeable in economics and Luis Palau: My view is character nor independence. politics rather than in spiritual growth this: Evangelism, procla- and the spiritual laws of life. When a mation of the Gospel, is The ultimate collectivist was, of course, the religious leader can help his people to be social action. It is social communist state. It operated the most total overwhelmingly grateful every day for action because it changes tyranny the world has ever known. It had their multiplying multitudes of blessings the core of the problem, which is, the indi- all of the brutal, evil characteristics of other then those people will work in econom- vidual out of control from God. Conversion tyrannies, with its secret police, absence of ics and politics to bring more and more brings the Holy Spirit, Jesus Christ, and His remedy, and no opposition. In addition to blessings for others in terms of produc- life into the picture and changes people that, it confiscated everyone’s private prop- tivity, freedom, happiness and spiritual who, in turn, become salt and light by liv- erty and took away everyone’s job, so they growth. Some say a major reason why ing their lives without necessarily acting became totally dependent upon the state. older church denominations have been politically or in terms of “social action.” So losing in members, resources and repu- The danger is that the more you turn to I put Gospel proclamation first, because tation is that some leaders, especially in the state, the more you are diminishing you have nothing to work with unless you headquarters, began over 50 years ago the sense of freedom and the responsi- have people who have been converted. to place their ultimate trust in human- bility of the individual, and the more ism as expressed in force and govern- ——————————————————— difficult it is to re-establish when the ment; whereas many newer churches Communist system has gone. R&L: Would you comment on the temptation are spirit filled and wholeheartedly place their trust in God as expressed in prayer to identify virtue with collectivism? ——————————————————— and love. Margaret Thatcher: R&L: What is the most positive role religious Liberty is an individual leaders can play in bringing about a lasting ——————————————————— quality and a moral moral, economic and political social order? R&L: The concept of natural law underpins quality. It does not exist the analysis in your latest book What We Can’t in the abstract, but only John Marks Temple- Not Know: A Guide. What is the natural law? in a civilized state with a rule of law. ton: Religious leaders have the most powerful Without that, the strong would oppress Jay Budziszewski: Our tools on earth – love the weak. The collective law is what subject is called natural and prayer. Religious makes individual freedom work. I re- law because it has the leaders are needed to help themselves member a famous quotation of George qualities of all law. Law and others to grow in the knowledge Bernard Shaw, “Freedom incurs respon- has rightly been defined

12 Religion& Liberty as an ordinance of reason, for the com- don’t think the postmodernist has figured Paul Johnson: Oh, mon good, made by the one who has care out yet how self-refuting his own belief very much the second. I of the community, and promulgated. system is. think immigration was a Consider the natural law against murder. reason why capitalism It is not an arbitrary whim, but a rule that I was with a bunch of newspaper report- took root in certain the mind can grasp as right. It serves not ers once and the publisher was bragging countries and not in others. Britain in the some special interest, but the universal he had taken the Ten Commandments off 16th and 17th centuries received repeat- good. Its author has care of the universe, the classroom walls in his city. And then ed waves of persecuted Protestants, such for He (God) created it. And it is not a about five minutes later, he is complain- as the French Huguenots, many people secret rule, for God has so arranged his ing about all the stealing in the class- from the low counties and so on, who creation that every rational being knows rooms. It’s like putting a sign up, “Some- played a key role in establishing an entre- about it. one Steal!” I’m very optimistic that post- preneurial climate. Furthermore, it was modernism is running its course because immigration that gave America such a Our subject is called natural law because it’s not intellectually sustainable and it’s tremendous start in the economic race. I it is built into the design of human nature built on internal contradictions that will think that whenever families are able to and woven into the fabric of the normal ultimately cause it to crumble. uproot themselves from their traditional human mind. Another reason for calling homes and establish themselves in a new ——————————————————— it natural is that we rightly take it to be one, they always seem to do better, pro- about what really is—a rule like the pro- R&L: Would you agree that there is a general vided they are given a chance by the hibition of murder reflects not a mere il- lack of appreciation for liberty, particularly openness of the political society they find lusion or projection, but genuine knowl- economic liberty, among the clergy? there. They seem to throw off the inert edge. It expresses the actual moral char- conservatism of the old society and do acter of a certain kind of act. William F. Buckley, new things which they wouldn’t have Jr.: Yes, I think that done in their original domicile. They are ——————————————————— there has been a massive much more active and original and cre- R&L: What has Christianity given to society that neglect in education ative; this has always happened. There- is most often overlooked by Christianity’s critics? into the inter-relation- fore, I would say that in general, immi- ship between liberty and productivity, gration tends to stimulate economies Chuck Colson: I think and of course productivity and surplus, rather than stifle them. the critics of Christianity and therefore surplus and philanthropy Let’s talk about the market and capitalism and are looking at the mod- and charity. There is no way in which particularly the sources of the Judeo-Christian ern ideas of liberalism one can look after one’s neighbor until hostility toward capitalism. and believing that free- one has looked after oneself. And there- dom from all restraints and the desire to fore, one needs the liberty to have that There are two forms of hostility towards do anything you desire to do is sort of the surplus in order to respond to the com- capitalism. One is the anti-materialism of summum bonum, the element of virtue mandment to concern ourselves with some forms of monotheistic religion. Sec- and life. And what they’re missing is that one’s neighbor. I would hardly be the ondly, there is the case of usury. that undermines the very protection they first commentator to say that the social themselves enjoy the most. It is like teachers of the church very seldom have First of all, with regard to this anti-materi- somebody sitting on a branch and sawing concerned themselves at all with the alism, I think this is more true of Christi- off the branch they’re sitting on. The problem of production. They are always anity than of Judaism. The Jews derive ideas that you can determine for yourself talking about distribution. But there can’t from the Old Testament the notion that the meaning of life, that there are no re- be any distribution until there is produc- the world is a good place, that God made straints, that you have absolute autono- tion. And the key to production is, of it to be enjoyed by his creatures. Thus, it mous control over yourself, that all of the course, liberty–economic liberty. was necessary for all people to carry out world revolves around you, [these ideas] God’s will to play their part in that scheme. ——————————————————— leave you vulnerable to all the various And therefore, growing crops, making and scientific assaults upon human life, R&L: Let’s talk about your study of popula- enjoying goods, eating the produce of the whether it’s abortion, assisted suicide, tion movement. Do you think immigration earth, drinking wine and so on, were not genetic engineering, or cloning. You undermines prosperity or encourages a free only reputable activities, but in some way yourself become vulnerable. The price of market? necessary activities. So the Jewish religion your freedom is human vulnerability. I was not in conflict with the world as such. continued on pg 14

Summer/Fall 2010 | Volume 20 | Number 3/4 13 continued from page 13

Now Christianity was rather different. In upon the promise that those who are now sector. Perhaps the most primary eco- the first place, it was a much bigger reli- poor will be rich–that being rich is good. nomic postulate is scarcity. Human wants gion because it embraced many more At the same time, the church relentlessly are virtually limitless, but the means for people who necessarily held differing atti- challenges every Christian not to become satisfying our wants and needs are tudes toward life. So there were always a consumed by prosperity. Consumerism is scarce. The discipline of economics large amount of Christians, what I would not simply the state of being well-off, it is emerged in response to the awkward fact call a significant minority, who rejected the spiritual disposition of being con- that, struggle as we may, we will always the world or many aspects of it. That trolled by what one consumes, of living in desperately be trying to cope with our Christian minority provided for many order to consume, of living in order to unfulfilled desires. Economics teaches us forms of religious life, such as the monastic have things. This, of course, is a great how to act responsibly and non-waste- ideal, which would not have been accept- spiritual danger for rich and poor alike. fully when dealing with the planet’s ed by Judaism, but were highly regarded limited resources of human energy, raw in Christianity. So, the rejection of materi- And therefore, they should be justified by materials, and time. “Why do we work?” alism was much more emphatic among moral theology. asked Francis Bacon, and answered his Christians than among Jews. own question: “For the glory of God and ——————————————————— the improvement of Man’s estate.” And In the case of usury, both the orthodox R&L: You have been long involved in the late- Jesus warned that “If you are not faithful Jews and the Christians rejected it to a twentieth-century revival of the freedom philos- in your use of worldly wealth, who will greater or lesser extent. And what one saw ophy, especially with your involvement in the entrust you with true riches?” in the 14th, 15th and 16th century was a Foundation for Economic Education (fee). In progressive wiggling out of this rejection ——————————————————— addition, you are a Congregationalist minister. by cunning or clever or, you may want to Why do you think it is important for ministers call them, altruistic theologians who real- R&L: Would you say, then, that freedom is not to be grounded in sound economic thinking? ized that many forms of usury were per- freedom from, but freedom for? fectly acceptable in terms of natural moral- Edmund A. Opitz: Os Guinness: Para- ity and were absolutely necessary for the Ministers today are phrasing Lord Acton, growth of the economy. learned and dedicated “Freedom is not the per- men and women. They ——————————————————— mission to do what we buy books and subscribe like, it is the power to R&L: What does prosperity do to religious to serious journals, striving to keep do what we ought.” The trouble is that, sensibilities? abreast of trends that affect religion and today, freedom is purely negative: free- the church. They are involved in civic af- dom from parents, from teachers, from Richard John Neu- fairs; they are liked and respected, even the police, and so on. We have lost sight haus: Prosperity can be by those who never go near a church. of it as freedom to be that which we can a great temptation to They are good company and have friends be or ought to be. We need to recover pride and smugness and in the other professions, especially busi- the idea that, as Lord Acton stressed complacency, but I am nessmen. It therefore would not hurt if wisely and as the present pope has writ- not sure that prosperity is any greater a they improved their understanding of ten of so well, freedom is the power to spiritual temptation than is poverty, which business and the free economy. The disci- do what we ought. That assumes, how- is a temptation to despair and lethargy pline of economics, after all, does not ever, we know the truth of who we are and indifference. The Christian ethic is dangle somewhere in outer space but is and what we ought to do. That is the not anti-prosperity. Certainly within the an integral and essential part of this God- freedom the modern secular liberal tends Christian community, voluntary poverty created planet. Sound economics has a to forget. that is chosen for the sake of the kingdom religious dimension, and the Acton Insti- of God is elevated spiritually and is some- tute is bringing this truth home to a ——————————————————— thing that is held up to be emulated by growing number of clergy. those who are called to that vocation and R&L: There is a great deal of confusion today as a critical reference for all Christians. Monotheism, as opposed to every brand about the meaning of human freedom. What But there is nothing in the Christian ethic of polytheism, implies a uni-verse, a cos- misunderstandings lie at the heart of this con- which says it is better to be poor than to mos of law and order with working rules fusion? be rich. Even the Beatitudes are premised in every sector–including the economic

14 Religion& Liberty Avery Dulles: In West- by the condition of our society. He was George Gilder: Reli- ern societies, freedom is very religious and very liberal, and very gion is primary. Unless a often defined in political much a moralist, and for all these reasons culture is aspiring to- terms, as immunity from he would have been appalled by our ward the good, the true, the coercive power of present state of demoralization and and the beautiful, wants the state. In Marxist societies, the empha- acutely aware of the need for some kind the good and the true, and really wor- sis instead has been on economic free- of remoralization. Like all of us, he ships God, it readily worships Satan. If dom, or protection from manipulation by would have preferred that it come about we turn away from God, our culture the forces of industry and capital. These not by the efforts of government, but by becomes dominated by “Real Crime Sto- concepts of freedom, though not invalid, the cultivation of an ethos that would ries” and rap music and other spew. This are incomplete. encourage both private and public vir- is the most fundamental point. When tues. Acton was not a libertarian; he was the culture becomes corrupt, then the In current popular thinking, freedom is not opposed to social legislation in prin- businesses that serve the culture also understood to mean the capacity to do ciple. He had too much respect for the become corrupt. whatever one pleases, without moral or complexities of history and society to be physical restraints. This arbitrary view of a strict libertarian. I think he would have ——————————————————— freedom points the way to uninhibited agreed that there was a role for both the R&L: You suggest that these executives face individualism, social chaos, and defiance law and the state in the process of remor- creative tensions involving their faith and of moral standards. Many people imagine alization. But above all, he would have their business practices. What was considered that entering into firm commitments, looked to religion as the inspiration for to be the most significant tension in terms of such as a vocation or a family relation- moral reformation. ship, will impair their freedom. They its potential to cause a businessperson to com- therefore go through life unattached, ——————————————————— promise his or her faith? guided by passing whims rather than firm Laura Nash: The one convictions. Such lives quickly become R&L: You spent your life advancing the free they felt most strongly empty and meaningless, moving toward market on two levels: the academic and the was the obligation to suicidal despair. popular. Where have you been most effective and why? bear witness. They de- Lord Acton and other wise thinkers have fined witnessing as a taught us that true freedom is not the Walter Williams: One literal professing of their faith—explic- same as license. It is not the power to do of the shortcomings of itly attributing responsibility for every whatever we like but to choose what is economists is their in- decision to Jesus and implying that good. Morality is not a barrier to our free- ability to make their anyone who disagreed was wrong. dom but a condition of authentic self-real- subject understandable Their common sense would caution ization. To make responsible commit- to the ordinary layman. For years, one them that these explicit statements ments is not to negate our freedom but to of my challenges has been to explain were probably going to be counter- fulfill its purpose. potentially complex economic ideas to productive and they searched for other ordinary people. When asked what I do, witnessing strategies. But that was a ——————————————————— I say, “I seek to sell my fellow Ameri- great tension for them. Some tried to cans on the moral superiority of liberty.” resolve this tension by concluding that R&L: You are one of the pre-eminent Acton This is an extremely important job. One witnessing does not have to be in ex- scholars in the world, some of your earliest has to write economic journal articles to plicitly talking about Jesus, but it can work dealt with Acton’s intellectual contribu- get promoted, so you go through the also be in living out faith in Jesus. Then tion to the ideas of liberty and religion. I know hoops and do them. However, I think if somebody asks them who they are this is a difficult question, but what would the more important job is to talk to the and where they come from, they use Acton say about re-moralizing society? How common man. that occasion as the opportunity to talk would he approach this question? about their faith. Another huge tension ——————————————————— they felt was the business emphasis on Gertrude Himmel- short-term thinking. A religious world- farb: I think he would R&L: Elaborate on the importance of reli- view stretches to infinity. They felt that have been as distressed gion and the maintenance of Western civiliza- to be pressured so sharply within an as many of us are today tion and in the free market in general. economic system for quarterly results

continued on pg 16

Summer/Fall 2010 | Volume 20 | Number 3/4 15 continued from page 15 Double-Edged Sword: was really working against the cosmic The Power of the Word harmony that they were seeking in their business lives. ———————————————————— John 8:12 R&L: What do you like most about America? When Jesus spoke again to the people, he said, ‘I am the Are you optimistic about its future? light of the world. Whoever follows me will never walk in darkness, but will have the light of life.’ Amity Shlaes: Resil- ience is our abiding char- Martin Luther called this announcement by Christ, “The language of presumption acteristic. We don’t get that stops all mouths.” Luther is right. One must stop and take heed of the word mired and we change a of Christ here and the authority of his teaching. The theologian Thomas C. Oden lot. We’re proud in a good says of the “I am” statements in John’s Gospel: way. You can think of market recovery in terms of rock climbing. Equities people Jesus did not teach as the prophets taught when they pointed beyond themselves to the always say of the stock market “the mar- source of divine revelation. Rather he taught and spoke in the first person, as Yawheh had ket climbs a wall of worry.” But you can spoken in the form of “I am” in the Exodus account of deliverance. also say that “the market wants to go up, and the only question is, what is stopping Some simple points from this passage declare the divine nature of Jesus and his it”? The economy wants to recover now. ability to save and lead his people out of destruction. Simply put, Jesus is God It’s our job now to figure out what is stop- with us. Light is a symbol of his presence, but also his truth. ping it and reduce the scale of that ob- stacle. So we don’t know what America The command in this verse is clear. Do you want to feed off of spiritual darkness, will be like. We don’t know what kind of death, and decay or would you rather live in the light and life of Christ? The inventions will come. Also, the forgiving prophet Micah announced, “When I sit in darkness, the Lord will be a light to me” quality of the United States is crucial. You (Mic 7:8). can make an error and start over and that is represented in our bankruptcy law. In The testimony of the saints and martyrs prove that following Christ is not easy. the olden days when people went into But for those who are looking for their circumstances and condition to change, debt on the East Coast, they’d head west. there is nothing better than knowing and being transformed by Christ. If you Did they drop the keys in the mailbox of need transformation, peace, and salvation, where are you looking in your life the bank? They did the equivalent. Was it today? This passage makes this a critical question in anybody’s life. right? Not particularly but it also reflected energy. There’s always a trade-off be- “I am the light of the world” is a claim that God has come in human form to re- tween risk-taking and prudence, and veal the true purpose of humanity, and to lift humanity up in glory. Christ is honoring the law and the contract. Any- transforming and restoring creation into his image. His light, life, sacrifice, and his how, this idea that people are throwing resurrection from the grave point to his power and authority. There is a gospel keys into the mailbox or dropping them song titled “Gloryland” that comes from the book of Revelation that explains just off at the bank and leaving, this idea that how bright the light of Christ shines. that will mean the ruin of the United States is, perhaps, exaggerated. It’s hap- In the eternal, the book of Revelation declares that there will be no need for a sun pened before and we’ve still had prosper- or moon because the Lord’s glory is the light that illuminates all. The old gospel ity. The prosperity can only happen if song “Gloryland” says it well: property rights over the longer term do get honored. We’ll need no sun in Gloryland The moon and stars won’t shine × For Christ Himself is light up there He reigns of love divine.

16 Religion& Liberty

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This article is excerpted from Lester DeKoster’s out, the whole fabric begins to crumple. Perhaps you did in fact go out to buy the Work: The Meaning of Your Life—A Chris- Let city sanitation workers go out this wood, the nails, the glue, the stuffing, the tian Perspective, newly made available in a week, and by next week streets are smoth- springs—and put it all together. But if by second edition. ered in garbage. Give homemaking moth- making the chair we mean assembling ers leave, and many of us suddenly go each part from scratch, that’s quite another The Power hungry and see our kids running wild. matter. How do we get, say, the wood? Go Civilization is so fragile that we either all and fell a tree? But only after first making We know, as soon as reminded, that work hang together or, as Ben Franklin warned the tools for that, and putting together spins the wheels of the world. during the American Revolution, “we some kind of vehicle to haul the wood, No work? Then nothing else either. Cul- shall all hang separately.” and constructing a mill to do the lumber, ture and civilization don’t just happen. and roads to drive on from place to place? Incidentally, let’s not make the mistake, if They are made to happen and to keep In short, a lifetime or two to make one ever we are tempted, of estimating the happening—by God the Holy Spirit, chair! We are physically unable, it is obvi- importance of our work, or of any kind of through our work. ous, to provide ourselves from scratch work, by the public esteem it enjoys. Up- with the household goods we can now see Imagine that everyone quits working, front types make news, but only workers from wherever you and I are sitting—to right now! What happens? Civilized life create civilized life. The mosaic of culture, say nothing of building and furnishing the quickly melts away. Food vanishes from like all mosaics, derives its beauty from the whole house. the store shelves, gas pumps dry up, streets contribution of each tiny bit. are no longer patrolled, and fires burn The Harvest themselves out. Communication and “ Work is the form in transportation services end and utilities go As seeds multiply themselves into harvest, which we make dead. Those who survive at all are soon so work flowers into civilization. The sec- ourselves useful to huddled around campfires, sleeping in ond harvest parallels the first: Civilization, tents, and clothed in rags. like the fertile fields, yields far more in re- others; civilization is turn on our efforts than our particular jobs the form in which The difference between barbarism and put in. culture is, simply, work. One of the mysti- others make them- fying facts of history is why certain people Verify that a moment by taking a casual selves useful to us.“ create progressive cultures while others look around the room in which you are lag behind. Whatever that explanation, now sitting. Just how long would it have Consider everything else that we can use the power lies in work. taken you to make, piece by piece, the every day and never really see. Who builds things you can lay eyes on? Another interesting thing is that if all and maintains the roads and streets we workers did quit, it would not make too Let’s look together. take for granted? Who polices them so we much difference which workers quit can move about in comparative safety? first—front office, boardroom, assembly That chair you are lounging in? Could you Who erects the stores, landscapes the line, or custodial staff. Civilized living is so have made it for yourself? Well, I suppose parks, builds the freeways? Who provides closely knit that when any pieces drop so, if we mean just the chair! continued on pg 18

Summer/Fall 2010 | Volume 20 | Number 3/4 17 continued from page 17 the services that keep things going in good ready—for you! you think I’ve ignored? No paycheck, weather and bad? nothing else? So everywhere and at all times, there are Well, civilization blends work into doing countless hands moving all the wheels of Well, no, I thought of that—and read quite all that. It’s what we mean by civilization, civilization—for you! a few books on economics, from old Adam really—goods and services to hand when Smith to Karl Marx to Kenneth Galbraith we need them. There are countless work- Work plants the seed; civilization reaps the to discover just how my paycheck does ers, just like ourselves – including our- harvest. Work is the form in which we relate to all those things I own and use. selves – whose work creates the harvest make ourselves useful to others; civiliza- that provides each of us with far more tion is the form in which others make Funny thing, though, these experts didn’t than we could ever provide for ourselves. themselves useful to us. We plant; God help much. gives the increase to unify the human race. Going shopping? Someone’s work has al- It’s too simple for the experts, probably. ready stocked the aisles with food, stuffed Forgotten Something? As I see it now, things stand like this: Our the racks with clothing, crowded counters Oh, I know, you think I’ve forgotten some- paychecks represent our working efforts with goods—for you! thing, and before you take a look around, in, say, 40 hours per week. Some bring in Going traveling? Someone’s work has you want to be sure it’s counted in. far more dollars than others, but just say already paved the highways, built the that on the average each should in fact You’re thinking that what I’ve been saying airports, designed and fueled the buy only what you or I could make for ourselves in the same 40 hours a week. (Economics is not that simple? Maybe not, but for now let it pass—because when you start looking seriously at the meaning of civilization, my way is how you will see it, too, I think).

At least we can agree that if we both worked not only forty but, say, one hundred and forty hours a week, we ourselves couldn’t make from scratch even a fraction of all the goods and services that we call our own. A funny thing happens, as they used to say, to a paycheck on its way to the bank. That paycheck turns out to buy us the use of far more than we could possibly make for ourselves in the time it takes us to earn the check. Money is the key that opens the storehouse of civiliza- tion, but a whole lot more comes planes— for you! is sentimental, as if some celestial Santa flooding out through that door than we Going abroad? Someone’s work has al- Claus dropped everything into my living could make for ourselves in the time it ready raised the cathedrals, painted the room by way of the chimney. In fact, takes to earn the key. pictures, laid out the cities—for you! nothing is free in this old world? Pay for whatever you want, or do without it? No And that’s true, no matter how big the Staying home? Someone’s work enlivens two ways about that! check becomes. TV channels, prints the daily paper, keeps The experts, I say, don’t seem to explain social order—for you! So, then, I’m forgetting that I’ve paid for whatever it is that I own and pay my that exactly. In trouble? Someone’s work defies emer- share in taxes and profits for all the public But that’s the way it is. gencies, defeats the storms, and has repairs and private services I enjoy? This is what

18 Religion& Liberty On the Place of Profits and Politics

Reviewed by Jordan J. Ballor

Review of: Carl R. Trueman, Republocrat: any easy identification of particular politi- for a project that is trying to do justice to Confessions of a Liberal Conservative (Phillips- cal views with the Christian faith, True- the complexity of contemporary life, in all burg: Presbyterian and Reformed, 2010), man proceeds, in six brisk chapters, to its economic, political, and social variety. ISBN: 978-1-59638-183-4. excoriate the New Left, secularism and Trueman’s attempt to raise the level of American civil religion, Fox News and discourse and to show how life is not sim- Carl R. Trueman is academic dean of political reportage in general, free-market ply “black-and-white” sometimes risks Westminster Theological Seminary in capitalism and Christianity, contemporary being undermined by his “either/or” jux- Philadelphia and an academic historian of democracy in America, and the simplifica- taposition (in this case of “untrammeled” the first-order. In this brief book, howev- tion of politics. Trueman is at his best capitalism and Christianity). To use True- er, Trueman brings his considerable ana- when smashing these various idols, the man’s phrase, the relationship between lytical powers to bear on the contempo- many different ways that Christians all morality and markets is one that, in rary situation of the evangelical church in too easily accommodate the dominant Christian perspective, must do justice to North America. Specifically, Trueman’s worldly culture. His analysis of the transi- “the complexity of reality.” accessible work is an outgrowth of his tion from concerns of the Old Left (pri- “belief that the evangelical church in marily economic and objective) to the A better way to read Trueman, however, America is in danger of alienating a sig- New Left (primarily psychological and is to see that his project is not about de- nificant section of its people, particularly subjective) is particularly penetrating. monizing capitalism, wealth, or profits on younger people, through too tight a con- the one hand, or political power on the nection between conservative party poli- Readers of Religion & Liberty will be most other. It is about putting the pursuit of tics and Christian fidelity.” Depending on interested, however, in Trueman’s critical profit and power in its proper place. Thus one’s own context, of course, this claim engagement of capitalism (chapter 4) and what he writes about the market applies may have more or less merit and existen- politics (running throughout, although equally well to the government: “no eco- tial pull. That is, a mainline Protestant particularly in chapters 5 and 6). With nomic system, least of all perhaps capital- churchgoer is far less likely than an evan- regard to economics, Trueman reiterates ism, can long survive without some kind gelical to be concerned with the identifi- his basic theme: the Christian faith can- of larger moral underpinning that stands cation of conservative politics and the not be simply and unequivocally identi- prior to and independent of the kinds of Christian faith. fied with any particular economic system. values the market itself generates.” It is in He focuses especially on capitalism be- this larger and prior system of belief and Trueman is sensitive to this, though, and cause, as in the case of conservative poli- action, the Christian faith, that we are to defends his choice of focus on conserva- tics, that is the system most likely to be seek our primary identity and unity, and tive politics, since “the USA is my adopted idolized in his proximate context. Some in pursuit of this, Trueman’s book is a context and the Religious Right is where I readers will be put off by his rather stark bracing and worthwhile effort. see the most immediate problem. But portrayal of capitalism as a system that hard-and-fast identification of gospel “has no morality other than what is gen- Jordan J. Ballor is a research fellow at the faithfulness with the Left, or even with erated by the need to turn a profit.” In- Acton Institute, executive editor of the Journal the center, can be just as problematic. The deed, this rather broad-brush character- of Markets & Morality, and author of Ecu- gospel cannot and must not be identified ization of “the morality of the market” (or menical Babel: Confusing Economic Ide- with partisan political posturing.” Under- the lack thereof), rings a little out-of-tune ology and the Church’s Social Witness scoring this commitment to unraveling (Christian’s Library Press, 2010).

Summer/Fall 2010 | Volume 20 | Number 3/4 19 Armstrong interview continued from page 3 distinction, there is failure in the public poor? I think what we have discovered is liberty will actually be threatened. So I square. We turn matters of judgment, that Washington has had a part in ad- think there is a threat from both the left prudential judgment into ethical, moral dressing the issue of poverty, especially and right, and that threat extends both to positions. The left does this, for example, outside of America, that has at times been the conscience of individuals and the fact in how it responds to the Middle East and effective. But on the whole, we have not that we have legally respected this free- the Palestinian issue. The right does it in seen any kind of dramatic decrease of dom so long as people do not violate civil the way it responds to the very same worldwide poverty unless it’s accompa- law. But it is threatened by various ide- issue by supporting various forms of Zi- nied by versions of the free market that ologies right now that want to implement onism almost uncritically. That’s one il- empower people to actually create busi- the force of their ideas through the law. lustration, at least in terms of interna- nesses, make money, provide jobs and We hear a lot today about young people who tional practice. create economic stability as a result. So are beholden and affected by religious plural- when the government simply funds con- There are, of course, a plethora of different ism. What are some positive trends about cerns for poverty and doesn’t actually arguments about helping the poor, something young people today in the life of the church? help build proper economic structures we are called to do as Christians. What do you that will support people, it fails. Well, we have heard a lot about the nega- see as some of the best ways for assisting those tives, and for good reason, because we in need, and why has there been so much fail- The relationship between religious freedom have a generation of young people that ure in Washington and even the Church? and liberty is so important in this nation. Do have not been nurtured in family life. you see it being threatened in any way? There certainly are a number of argu- They’re the product of broken and dys- ments about helping the poor. They’ve Yes, I do. I think it’s threatened both from functional homes. They’re the product of grown out of a frustration over the last the left and the right politically. It’s threat- an educational system that has increas- two generations, especially among Prot- ened from the left by ideas such as hate ingly detached itself from all categories of estants. I think this is less true among speech. Hate speech has already been moral law and the idea of divine revela- Catholics. But among Protestants, there’s used in Canada, a Western nation that tion. So the result of that is an increas- a growing concern about how to help the has celebrated freedom and the separa- ingly secular culture, much as we see in poor because there’s a recognition that tion of church and state, as a means of Europe. It’s just that America is not as far we have done very little about this. Part attacking religious freedom. Applications along as what we see in Germany and of my academic training is in missiology. I of hate speech have been applied against France and England, etc. find it interesting that in the rise of mod- Christian churches and ministers for I could talk about a number of churches ern missions, both Protestant and Catho- standing against homosexual practice and that have sprung up or been replanted, lic, there was a transcendent and deep homosexual marriage. I think there’s a mainline churches as well as evangelical commitment to the poor and to what we growing danger of that happening in churches, that have been replanted or might call social issues. But that was lost America in the coming decades. established in center cities across America in the 20th Century. One can speculate By the same token, there’s a denial of that are growing. They’re growing princi- why it was lost, but certainly in Protes- religious liberty on the other side when pally with people that are young who tantism the debate between mainline and people, unwittingly or otherwise, desire want to worship in a way that reflects progressive Christians and fundamental- for the state to actually interfere in the ancient Christian values rather than con- ist Christians cemented that divide. enforcement of personal morality. This temporary values. They want to be more I think the Church needs to regain what I leads us to a lot of other questions, such creedal. They want to be more liturgical. call a holistic stewardship, and with that, as the life question, which I think is not They want to engage in their cities and what I call in my book a missional theol- first a question of personal choice, but a neighborhoods. And from that, I’m actu- ogy. A missional theology is a kingdom- question of life, liberty and the pursuit of ally seeing and witnessing a great recov- seeking theology that sees the whole happiness, as the Constitution says. If we ery of vibrant, thoughtful Christianity Church as the mission of God. And it sees deny the right to life to the most helpless among these young people, especially in the Church and the congregation as the among us, then we’re violating the first the cities and near universities. light of the Spirit in the community of principles not only of moral law, but also You have a unique perspective because of your God’s people, as an impulse towards the of American constitutional law. ecumenical work and you command respect world in all of its brokenness and all of its But when the right wants to force its from those across the political divide. Can you weakness, to heal the world. views of personal morality on the culture give us some insight into what motivates op- And that, of course, leads us to the ques- by actually using the law to accomplish position to the market economy for many lead- tion of the how. How do we help the that, there’s a great danger that religious ers within the church?

20 Religion& Liberty I think what motivates it is a false under- life and journey, who I can discuss these Acton. Not only do I see the importance standing of the free market. I think many ideas with. I can ask questions, and I can of the concept of subsidiarity now, but it Christian leaders, both in my Baby Boom do so in what I would call a kind of com- has helped me understand a whole host Generation, as well as younger Chris- munity of faithful and diverse Christians. of other issues. The idea of subsidiarity, of tians, believe that market forces are forces It’s Catholic, Protestant, and Orthodox, course, is that matters ought to be han- that are absolute and unaccountable to and for me personally, that was very im- dled by the smallest, lowest or least cen- moral principles. When they hear about a portant to hear the witness of the whole tralized competent authority. And this is free market system, they think this is Christian church, not just one part of it. why Acton does not oppose the idea short hand for greed. And if that’s their that the federal government may have a Where does Acton fit within the mold of Chris- understanding of the market, then I un- role in solving a problem, but it will al- tian ecumenism? What does the Acton Institute derstand why they oppose it. I think ways properly question, with this prin- offer for people of faith who might not have much of the opposition to the market ciple of subsidiarity, what is that role? heard of the organization and their mission? among Christians, in terms of their own Because the more centralized the au- traditions, is rooted in a very poor under- I think Acton fits into the category of thority becomes at the highest level, the standing of the market itself. When I lis- Christian ecumenism because it is a gener- more removed it is from the people that ten to them talk about the market, I hear ously orthodox think tank. But it’s a think are actually trying to solve the problem. them saying things that I once said. And I tank that draws, as I said earlier, from the And when that clicked for me in my first tell them, “Well, if exposure to Acton, that’s what I it just made a host thought it was, I of things make would agree with sense to me in a you.” So I think new way. the work that we And finally, through have cut out for us Acton, not only did is to explain the I discover some of connection be- the depth of Catho- tween markets lic encyclicals and and Christian mo- Catholic social the- rality and to show ology, which helped how markets are JohohnnA Armsmstrotrong in front of Wheatot n College, whererre he servrvese as adja uncunnct proooffessoro off evavaangenggelism.m me as a Protestant really rooted in immensely. This Christian morality and how they really do whole Christian tradition. It helps to also forced me to go back into my own work for the good of most people. show us how to intellectually and morally Protestant theology and see that there think critically about the history and This year is the 20th anniversary of the Acton were traditions in the Lutheran tradition, moral theology of the whole Christian Institute. Can you give an example of how Acton in the Reformed tradition and others that Church. There are a couple of ways in has assisted in your ministry and helped others? were saying similar things. which it has fit into my Christian ecumen- The Acton Institute, in my first exposure ism. One is very practical. By attending So again, there is a common ecumenism to it about 10 years ago, helped me per- Acton University, by attending Acton sem- in this thinking. One of the most recent sonally to discover the holistic witness of inars, conferences, events and discussions, encyclicals of the Pope Benedict XVI, Cari- the Church, especially as it pertains to I have personally met and developed rela- tas In Veritate, says that charity must al- economics, freedom and morality. I was tionships with Christians from all over the ways be at the heart of the Church. I think very uneasy about markets, very uneasy world, from many nationalities and ethnic that it’s right to recognize that charity, about economics. I felt that there wasn’t a backgrounds—Protestants, Catholics and understood as caritas, is true Christian love Christian way to think about these sub- Orthodox Christians. So it really has per- (love of neighbor) must always be at the jects, and to have integrity as I read the sonally engaged me in my journey of ecu- heart of what the Church is. Not political New Testament. And Acton changed that menism through people I’ve met and how ideology, not political struggles, but true for me—powerfully changed that for those people have become my friends and Christian love which is expressed and me—because it introduced me, not only become my associates and people who properly understood as charity. That must to some teachers and voices and materials encourage and help me. remain at the very heart of the Christian that helped me as a Christian leader, but it church. And that’s where we bear our But it’s also helped me intellectually. I did also gave me a network of friends, people most faithful witness in the wider culture. not know what subsidiarity was until who have become important in my own Acton has helped me to see that.

Summer/Fall 2010 | Volume 20 | Number 3/4 21 In the Liberal Tradition

Manuel Ayau [1925- 2010]

One of the most significant and courageous contributors to the his own impoverished, fractured country led Ayau to found cause of liberty and individual responsibility in Latin America, what will surely be his most lasting legacy, the Universidad Manuel F. Ayau was a classic example of someone who made a Francisco Marroquín in Guatemala, which today is widely difference. From an early age, Ayau, affectionately known as recognized as one of the best universities in Latin America. “Muso” to his many friends, decided that he would do what- Named after an early bishop of Guatemala, Francisco ever he could to create the conditions that Marroquín, this university and its exceptionally talented promote liberty and therefore, faculty has educated thousands of young Latin Ameri- the opportunity for authentic cans in the foundations of freedom and responsibility, human flourishing. and alerted them to the importance and virtue of al- ways seeking after the truth. Born in Guatemala City, Ayau undertook his university Nor was Ayau afraid to take his ideas directly into studies in the United States. An the public square. He served, for instance, as a engineer by training, he had member of Guatemala’s Congress and even stood one of those intellectually curi- for president in 1990. Ayau was no stranger to ous minds that are forever seek- threats, including against his own life, yet he ing to know the truth of things. was never intimidated by those who prefer Hence, alongside a successful career violence to reason. In the face of political as an entrepreneur, businessman, pressures that most would find unbearable, company director, commercial bank- Ayau never lost hope in the cause of freedom and its er, and member of the Central Bank of capacity to contribute to the common good of his country. Guatemala, Ayau never ceased to be a pioneer in promot- He also worked tirelessly for liberty at the international level. ing the life of the mind. On the virtues of the market econ- As a reflection of the esteem in which others held him, Ayau omy, he wrote this memorable line: “In a very real sense, we served a term as President of the Mont Pèlerin Society and all compete to enrich others.” was a long time member of the board of directors of the Lib- In the late 1950s, Ayau founded the Center for Economic erty Fund as well as a trustee of the Foundation for Econom- and Social Studies (CEES) in Guatemala. Its purpose was ic Education—organizations that have all worked tirelessly simple: to study and develop wider understanding of the over many decades in often difficult circumstances to explain preconditions of societies that were both free and prosper- and develop the ideas of freedom and the virtues needed to ous. In the conditions of 1950s Guatemala, most would sustain them to several generations of students and scholars. have viewed such an enterprise as worthy of Don Quixote Those who knew Ayau best marveled at his quiet confidence himself. But to Ayau’s mind, ideas mattered, and unless that, no matter how difficult the odds, truth would prevail people were willing to invest in good ideas, then bad ideas over error, not least because he believed that human beings would surely prevail. were made for freedom—in the fullest and richest sense of Eventually his determination to spread the ideas of liberty in that word—rather than slavery and ignorance.

22 Religion& Liberty Rev. Robert A. Sirico

Reading Centesimus Annus

Grasping the authentic significance from the ethical and cultural context in which it exists. In this of Centesimus Annus requires two ap- way, Centesimus Annus can criticize the excesses of material- proaches. First, one must read the ism and consumerism and still endorse a free economy as encyclical on its own merits, inde- being essentially in accord with Christianity. pendently of previous papal teach- A second way of reading this encyclical reveals it as an even ing. As objectively as possible, one more dramatic document. When it is read with an awareness can exegete its various passages to discern its thrust and pri- of modern Roman Catholic social thought, beginning with orities. Then one must read the document in the context of Leo XIII’s Rerum Novarum, its historical import surfaces. Cen- previous social pronouncements by the magisterium over the tesimus Annus demonstrates the greatest depth of economic past 100 years and see what new themes, developments, and understanding and the most deliberate (and least critical) directions the present encyclical initiates. embrace of the system of free exchange on the part of Catho- When read for its own sake, Centesimus Annus emerges as an lic teaching authority in 100 years, and possibly since the uncompromising rejection of collectivism in its Marxist, com- Reformation period. Moreover, it contains a modern appre- munist, socialist, and even welfare-statist manifestations. ciation for the dynamic nature of free exchange and the way While the encyclical allows for a certain amount of interven- in which wealth is produced. tion by the state in such areas as wage levels, social security, When seen in this way, Centesimus Annus represents the be- unemployment insurance, and the like (always according to ginning of a shift away from the static, zero-sum economic subsidiarity and only for the sake of the common good), worldview that led the church to be suspicious of the system Centesimus Annus also expresses repeated concern for ob- of free exchange and to argue for wealth distribution as the serving the principle of subsidiarity and warns against the only moral response to poverty. Clearly, John Paul II has in- effects of intervention on both the economic prosperity of a corporated the developments in economic science since the nation and the dignity and rights of each person. time of Keynes. Not only does the encyclical synthesize ad- Centesimus Annus, then, indicates a decided preference for vances in economics with Catholic normative principles, but what it calls the business economy, market economy, or free it also reaffirms the autonomy of economics as a legitimate economy, rooted in a legal, ethical, and religious framework. and positive discipline. While it rejects the notion that such a free economic system Centesimus Annus indicates a turn toward authentic human meets all human needs, it distinguishes the economic system liberty as a principle for social organization on the part of the Catholic Church. Thus a new dialogue has begun. Centesimus Annus has opened the church to a vigorous dialogue with the idea of economic liberty. It is an idea that began with Catho- lic scholarship as seen in the Scholastics; it is fitting that this pope should retrieve it.

This column first appeared in the 2001 May – June issue of Religion & Liberty. Rev. Robert A. Sirico is president of the Acton Institute for the Study of Religion and Liberty, in Grand Rapids, Michigan.

Pope John Paul II

Summer/Fall 2010 | Volume 20 | Number 3/4 23