Summer 2005 | Volume 15 | Number 1 Religion Inside this issue Glendon The Pope’s Think Tank • Lapin & di Segni Jewish Leaders Assess John Paul II’s Pontificate • Zandstra An Ally in Defense of Freedom • Jayabalan Days of History and & Holiness • Sirico Papal Economics 101 The Pope’s ThinkTank: An Interview with Mary Ann Glendon

Photo: Servizio Fotografico

Professor Mary Ann Glendon of Harvard Law School is one of the world’s leading scholars on the constitutional pro- tection of human rights. Her latest book, A World Made New, tells the story of the Universal Declaration of Human Rights. R&L turned to her for a somewhat different look at Pope John Paul II. She is president of the Pontifical Academy of So- cial Sciences, which was charged by the late Pope to keep the abreast of the latest scholarship in the social sciences—the field in which much of the ’s work is done. continued on pg 3

Jewish Leaders Assess John Paul II’s Pontificate In this edition of Religion & Liberty, ualism and which is suffering the the great duties of the hour.” we look at the life and legacy of John bitter consequences of selfishness What follows are two articles that Paul II. In his many travels abroad, and violence, Jews and Christians offer Jewish perspectives on John some of his most stirring encounters are the trustees and witnesses of an Paul. The first is “A Rabbinic Eulogy were with leaders of the Jewish ethic marked by the Ten Command- for the Pope” by Rabbi Daniel Lapin. faith. In his historic address at the ments, in the observance of which That is followed by a 2003 interview Great Synagogue of Rome in 1986, man finds his truth and freedom. To conducted by Zenit with Riccardo di John Paul said: “In a society which is promote a common reflection and Segni, the chief rabbi of Rome. often lost in agnosticism and individ- collaboration on this point is one of continued on pg 4 Editor’s Note

ment with Acton that you look forward something new here from Acton’s dis- to four times a year (yes, we’re now tinct perspective. Professor Mary Ann quarterly instead of bi-monthly). Glendon speaks about how the pope was genuinely interested in the social I’ve been around Acton from a distance sciences—our field of study. Jerry Zand- for more than a decade, and I look for- stra and Daniel Lapin illustrate that John ward to working closely with my new Paul’s influence—like Acton’s work—is colleagues, many of whom are already not limited to the Catholic faith alone. friends. And I hope you, the readers, will take the time to introduce yourselves by I had the great blessing of being in Rome dropping a note or an email. during John Paul’s funeral, along with Acton’s own Father Robert Sirico. We This first issue of the new format is un- were both doing media work, helping Welcome to the new Religion & Liberty! like any we have published before. It is tell the great story of those historic and devoted entirely to the late Pope John We have the same serious content we holy days. I consider it another blessing Paul II. He was decisive in my priestly have always had, but with a fresh, live- that this first issue of the new R&L is de- vocation (see R&L May 2001 on our lier new look. For many of you, R&L will voted to the man whose story so en- Web site) and in the lives of many oth- arrive electronically, permitting us to thralled the world—Pope John Paul II. ers. But we devote this issue to him be- reach more people at less cost—good cause he was also decisive in the work of economic stewardship! the Acton Institute. So much of what we R&L also has a new editor—me. After do at the intersection of religion and lib- years of faithful service, Stephen Wolma erty depends upon a correct understand- has left the editorship to continue his ing of the human person and of human preparations for ministerial service. We freedom. In the last generation, no per- thank him for his work and wish him son has contributed more to that under- well. standing than Pope John Paul II. You’ll notice some changes, but we trust You will have read much about the late that you will still find R&L an appoint- pope already. But I think you will find

Editorial Board The Acton Institute for the Study of Religion and Liberty pro- Publisher: Rev. Robert A. Sirico motes a free society characterized by individual liberty and Editor: Rev. Raymond J. de Souza sustained by religious principles. The Institute is supported by Contributing Editors: donations from foundations, corporations, and individuals and Eduardo J. Echeverria • Sacred Heart Major Seminary maintains a 501(c)(3) tax-exempt status.

Pierre Garello • Université d’Aix-Marseille III Letters and subscription requests should be directed to: Religion Megan Maloney • Criminal Justice Ministry, Archdiocese of Detroit & Liberty; Acton Institute; 161 Ottawa Ave., NW, Suite 301; Laura L. Nash • Harvard Business School Grand Rapids, MI 49503. Bishop Bernard Njoroge • Episcopal Church of Africa The views of the authors expressed in Religion & Liberty are not Rev. John Arthur Nunes • St. Paul Lutheran Church necessarily those of the Acton Institute. Scott B. Rae • Talbot School of Theology © 2005 Acton Institute for the Study of Religion and Liberty.

2 Religion&Liberty work were and remain very valuable to us. ences could be a two-way street, that the Social scientists, for example, need to be social teachings could not only assimilate reminded from time to time to pay atten- what these various disciplines have to con- tion to the practical implications of their tribute, but could also help them to open work! Pope John Paul II made clear to us themselves to a broader horizon. In count- that we were not to regard our secluded less ways, the Academy’s work has been meeting place in the Casina Pio IV as an influenced by his exhortations to us to ivory tower where scholars commune help insure that social science and social only with each other. As you might expect policies do not ignore the spiritual nature from the philosopher-pope who traveled of human beings—their deepest longings the world speaking truth to power for that transcend the merely biological and twenty-eight years, he frequently remind- material aspects of life. ed us that we were to bring the wisdom of Why would non-Catholic scholars of interna- the social sciences to bear on human real- tional renown accept (non-remunerated!) mem- ities “with a view to finding solutions to bership in the Academy, especially when they InterviewMary Ann Glendon people’s concrete problems, solutions are already too much in demand? based on social justice.” He always exhort- Why did Pope John Paul II found the Pontifical ed us to stretch our capacities, to be bold Glendon: Many people are surprised to Academy of Social Sciences in 1994? and creative in deploying the resources of learn that among the thirty-three mem- Glendon: By 1994, Pope John Paul II had our disciplines. bers of our academy are several non- already made several major contributions Catholics. That group includes two Ameri- to Catholic social doctrine, and was thus What did John Paul teach you about the re- acutely aware both of the need to keep sponse of religious persons to scientific research abreast of changing social and economic in the social sciences, including politics, econom- “[Pope John Paul II] conditions and of the increasing difficulty ics, and culture? observed ... that the of doing so. In 1991, he observed in Cen- Glendon: Perhaps the most important les- Church ‘needs more tesimus Annus that the Church “needs more son he taught us by word and personal ex- constant and more extensive contact with ample was to “be not afraid” in the quest constant and more the modern social sciences” if she is to for knowledge. That was his message to the extensive contact with make her own contributions effectively. original members of the Academy when he Three years later, he established the Pon- welcomed them in January 1994. He urged the modern social sci- tifical Academy of Social Sciences to serve us on that occasion to search for “all the ences’ if she is to make as a kind of think tank whose research grains of truth present in the various intel- her own contributions could offer the Church “elements which lectual and empirical approaches” of the she can use in the study and development disciplines represented in our midst. As a effectively.” of her social doctrine.” Writing about the model, he held up St. Thomas Aquinas mission of the Academy, he noted that the whose unrestricted desire to know led him can economists, Nobel-prize-winners Ken- Church had developed her social doctrine to seek dialogue with the most advanced neth Arrow and Joseph Stiglitz, who share “[in] close collaboration, on the one hand, natural and human science of his time and many of the concerns that animate the so- with Catholic social movements, and on to fearlessly engage the ideas of the great cial doctrine of the Church. I believe many the other, with experts in the social sci- minds of pagan antiquity. distinguished scholars were also drawn to ences.” The Academy gives “new expres- the Academy by their admiration for John For us, of course, the contemporary model sion” to this long-standing dialogue. Paul II, by their sympathy with the advo- par excellence was John Paul II himself, in cacy of Holy See in international settings, How did he follow the work of the Academy? his critical engagement with other modern and by their appreciation of the world- Did he take a personal interest? and postmodern thinkers. His method was wide humanitarian activities of the always to try to seek out and affirm what Glendon: The highpoint of the Academy’s Catholic Church. is true and conducive to human flourish- Annual Plenary Session was always our ing while discerning and naming those el- audience with John Paul II. On those oc- The work of the Acton Institute lies at the inter- ements that are false and harmful. casions, he would comment on the topics section of faith (religion) and social sciences (eco- we had chosen and the publications we John Paul II’s example also taught us con- nomic and political liberty)—are there particu- had produced. His suggestions regarding fidence that the relationship between lar subjects the Academy is working on that the substance, method, and spirit of our Catholic social thought and the social sci- would be of interest to R&L readers? continued on pg 12

Summer 2005 | Volume 15 | Number 1 3 Freedom and Spirit

Photo: National Photo Collection Rabbi Daniel Lapin and Riccardo di Segni offer their The visit of Pope John Paul II to Israel. The Pope meets the chief Rabbis of Israel, Yisrael Lau (L) & Eliyahu Bakshi Doron thoughts on John Paul II

A Rabbinic Eulogy for The pope’s singular coherence was the words in Deuteronomy, “…therefore sanctity of life. His beam of clarity was the choose life.” triumph of life over death. Terri Schiavo, the Pope Without Pope John Paul II, the culture of clinging to life, alerted all Americans to the by Rabbi Daniel Lapin death would have made far greater in- real distinction between the culture of roads. An airliner remains aloft only be- What meaningful eulogy can a rabbi possi- death and that of life. Perhaps her final cause jet engines convert fuel into thrust. bly add to the many heartfelt tributes role was to herald on high the imminent In the absence of that energy, gravity alone being paid to the Holy Father, Pope John arrival of Karol Wojtyla. would doom the airplane. Similarly, in the Paul II? In the political sphere, the pope’s role in absence of the spiritual life force such as Ancient Jewish wisdom advised that in bringing about the overthrow of commu- that which Pope John Paul II injected into this world a man is known by his father. nism is well known. Why did he hate com- the world every day of his life, the gravita- Not only a man’s last name but much of munism? Not only because he witnessed tional pull of death would surely have his identity comes from his father. Howev- its evil but also because it violated his rev- spread even more widely. Whatever your er, after the process of death transforms us erence for life. Communism is by defini- faith, that is reason enough for gratitude. to spirit, we look to our children and tion the doctrine of materialism. If there is Rabbi Daniel Lapin is president of Toward Tra- grandchildren for clues to our eternity. In any difference at all between matter and dition (www.towardtradition.org). the future world of the spirit where all is spirit, it is that matter is mortal whereas light and truth, Judaism teaches that each spirit is eternal. Communism’s innate mor- of us will be known by the actions of his or tality springs from its exclusive emphasis “Throughout his lifetime her children. on matter. Freedom is a matter of spirit and is eternal. By fighting communism all the Pontiff defended the But children are not the only building his life, the pope was making a courageous blocks people leave behind. In the world to Jewish people, both as a commitment to freedom’s spiritual under- come we will be known by all our lasting pinning—life. priest in his native accomplishments, including worthy chil- dren and powerful ideas. Pope John Paul II aroused controversy. Poland and for all of the However, his views were never capricious; Pope John Paul II is now being warmly years of his Pontificate.” they were unified by the theme of life. He greeted in heaven as the father of a billion was utterly consistent in his unwavering worthy children and the progenitor of one defense of the culture of life. Did I person- powerful idea. We can condense the vast Pope Sees Progress in ally agree with every single one of his repertoire of courage and compassion, the Catholic-Jewish Un- papal positions? Of course not; he was the dazzling virtuosity exhibited over decades pope and I am a rabbi. Theologically and derstanding by Pope John Paul II into one idea. This practically he did not speak for me. How- Excerpted from Zenit idea is so powerful that it welded the many ever that is not the issue. The issue is that facets of his life into one brilliant beam of Riccardo di Segni, the chief rabbi of Rome, he made the world a better place for all clarity. said John Paul II’s pontificate opened a who love life and for all who revere the new era in relations between Catholics and

4 Religion&Liberty Jewish Leaders Assess John Paul II’s Pontificate

visit to the Western Wall in Jerusalem. religious traditions, but on many other questions the discussion is still open. John Paul II has removed the attitudes of contempt and has established a relation- What value do you attribute to this pontificate? ship based on respect and reciprocal Segni: John Paul II was able to give a great dignity. positive picture of his work and of what There are many shared values between Jews the Church does. I do not know to what and Christians. extent the faithful accept his exhortations with a sufficient sense of responsibility. Segni: It stems from the fact that these two religions have their origin in the Bible. What do you mean? Biblical tradition underlines the impor- Segni: The majority of people have a tance of the dignity and of the life of man, boundless admiration for this pope, who the sense that life must have an ideal, the has great personal impact—a media impact, sense of social solidarity. These are funda- insofar as he has had to endure suffering; mental values—biblical values that are in- the ability he has to attract hundreds of mil- trinsic and shared between Jews and Photo: AFP lions of people around his initiatives. Christians. Jews. Segni became chief rabbi in 2002, re- But I don’t know how much this can placing Elio Toaff, who held the office for change people’s behavior. I don’t know, for fifty years. He was interviewed by the Zenit “With Judaism therefore example, how many people share his op- news agency in 2003, the twenty-fifth an- position to divorce, or his opposition to niversary of John Paul’s pontificate. we have a relationship certain forms of sexual behavior as indicat- ed by Catholic morality. “There has been no pope in history who which we do not have has fostered such good relations between with any other religion. Defense of life, opposition to euthanasia, defense Judaism and the Catholic Church as John You are our dearly of the dignity of the person and of human rights, Paul II,” Rabbi di Segni said. "From our are issues that are dear to you. point of view, we are before situations beloved brothers and ... Segni: Regarding opposition to euthana- which are uncommon in the history of the it could be said that you sia, our position is similar to that of the Church and of its relations with the Jewish Catholic Church. But we have different community.” are our elder brothers.” positions in regard to what Catholics un- —John Paul II, Apr. 13, 1986, In what way has John Paul II changed rela- derstand as defense of life. Not because we tions with Judaism? address at the Synagogue in Rome do not defend unborn life, but because ac- cording to Jewish theology, the beginning Segni: In history, there have been differ- of life is juridically regulated with criteria ent problems in the Jewish-Christian dia- From this point of view, the two worlds that are different from those proclaimed by logue, especially prejudices in regard to have always come together and even imi- the Catholic Church, with all due respect Jews. For centuries we have had the per- tated one another, often in a virtuous circle. for what the Church affirms. Therefore, ception that it was a distrust nourished by the doctrinal positions are not always ideologies and old practices. This type of What is your assessment of John Paul II’s identical. approach to Jewish differences has been pontificate? dismantled by a series of actions of John We have the highest respect as regards Segni: It is positive, although problematic Paul II even more than his speeches. human rights and the rights of the person. aspects of a theological order remain. With I am referring, in particular, to the pope’s this pontificate we have certainly arrived visit to the Synagogue of Rome and his at a full respect of human dignity and of

Summer 2005 | Volume 15 | Number 1 5 An Ally in Defense of Freedom by Rev. Gerald Zandstra

I am an ordained minister of the Reformed and, indeed, to all Christians, to take free- nism would fall because at its root, it was or Dutch Calvinist persuasion. My experi- dom seriously, especially in the realm of morally and economically bankrupt, ence with Catholics, specifically Polish economics. It is not an endorsement of a matching bad anthropology with faulty Catholics, began in the Grand Rapids, particular economic structure. His con- economics. It was only a matter of time. , neighborhood in which I was demnation of communism was matched In many ways, despite theological differ- raised. Most on my block were either by his fear that those emerging from total- ences, I found in the life and thought of Dutch Reformed or Polish Catholic. itarianism would immerse themselves in John Paul II an ally and a well-formed de- consumerism. The line between us was bright and clear. fense of a society that is both free and vir- Each attended their own church and tuous. I had two regrets upon hearing of school (non-public) and each kept to their “Protestants will have an his decline and death. The first is that I did own kind. A marriage between children opportunity to meet not have an opportunity to meet him. The would be a scandal for both families. Noth- [John Paul II] and know second is that I did not learn more of him ing in my childhood challenged this reali- earlier in my academic career. In the fu- ty. Little in my college or various seminary him through numerous ture, Protestants will have an opportunity experiences countered what I learned in articles and books. I to meet him and know him through nu- my youth. merous articles and books. I hope that hope that they take the they take the opportunity to do so. Interaction with co-workers and friends who are Catholic and reading on my own opportunity to do so.” Rev. Gerald Zandstra, an ordained pastor in the resulted in a deeper understanding of re- Christian Reformed Church in . cent history. These things also led me from The pope’s vision and perspective were al- an interest in to a profound appreciation ways broader than particular issues in a for Pope John Paul II. John Paul II was the given political or economic situation. What pope of human liberty and human dignity. is remarkable is his vision of liberty and His upbringing in Poland under the rule of morality. Christians in business are not various forms of totalitarianism taught participating in necessary evil. Rather, they him a lesson via negativa that he would are called to elevate their thinking so that never forget, even at his death. their work becomes their vocation and one of the prime means by which they serve John Paul’s vision of society holds things God. in tension. He was about neither complete freedom nor enforced virtue. Freedom and Pope John Paul II knew that pervasive virtue are intertwined. They are depend- welfare states could never match the ent on one another. Liberty is the context salvific power of private charity for both within which people make virtuous choic- the wealthy and the poor. Liberation the- es. Liberty, for Pope John Paul II, was not ology, with its bizarre mixture of Marxism some ethereal concept. The 1991 encycli- and Christian thought, could only lead to cal Centesimus Annus was a call to Catholics greater oppression and poverty. Commu- Photo: © Reuters/CORBIS

6 Religion&Liberty Acton FAQ

Is the Acton Institute a Catholic Organization? With this issue dedicated to John Paul II, it is timely to address a common mis- understanding that Acton is affiliated somehow with the Roman Catholic Church. Sometimes we are also asked whether Acton is linked to the Christian Reformed Church in North America because of the strong Dutch Calvinist pres- ence in Grand Rapids, Mich., where the CRC and the Acton Institute are both based. In either case, the answer is no.

Billy Graham and Acton has no ties with any particular church or religious community. That’s not Global Evangelists by accident—it’s by design. The Acton Institute for the Study of Religion and During his 1978 trip to Poland, the Rev- Liberty is a nonprofit, nonpartisan, ecumenical research and educational insti- erend Billy Graham was scheduled to have tute that conducts its affairs independently of any religious or political organi- tea with Cardinal Karol Wojtyla, but the zation. In fact, as a nonprofit, Acton is legally barred by tax and election laws cardinal was called suddenly to Rome by from engaging in political advocacy. the death of Pope John Paul I. As Graham’s plane landed in Warsaw, the cardinal’s That said, Acton does have a strong component of Catholic scholars and leaders plane sat on the end of the runway, ready who have been associated with the institute’s work during its 15-year history. for takeoff. Catholics include co-founders Rev. Robert Sirico and myself; Dr. Samuel Gregg, In 1981, Graham traveled to the Vatican to director of the Center for Academic Research; and Kishore Jayabalan, director of meet Wojtyla, now Pope John Paul II. Acton’s Rome office and a former Vatican policy analyst. Over the years, many Graham—at that point director of over 260 Crusades on six continents—presented the of the writers, speakers, scholars, and advisors who have been involved in pope with a carved wooden statue of a Acton’s work were among the leading lights in Catholic social teaching: Michael shepherd. I like to think of this moment as Novak, George Weigel, Rocco Buttiglione, Cardinal Avery Dulles, Cardinal the passing of an evangelistic baton: Pope George Pell, Jennifer Roback Morse, and many more. John Paul II, who by that time had already made twenty-one international trips, But Protestant scholarship and social teaching also informs much of Acton’s would eventually make 250 trips outside work. The institute’s Journal of Markets & Morality is edited by Stephen Grabill, a the Vatican to 130 nations. This is not to leading expert on natural law in the Protestant tradition. Protestant thinkers, say that Graham ceased or even curtailed his ministerial travels. But I must believe speakers, and writers who have worked with Acton include Chuck Colson, Os there was a providential blessing in this Guinness, James Dobson, D. James Kennedy, and Carl F. H. Henry. first meeting between the most prolific And as this issue of Religion & Liberty makes clear, we take seriously what Jew- preacher in history and the most evangel- istic pope in history. Graham landed in ish thinkers have to say—our work is broader than Rome a seasoned evangelist as John Paul Christianity alone. sat on the runway of his pontificate, ready Acton is engaged in what we might call for takeoff. “practical ecumenism” by drawing Together, these two men have evangelized upon the best of various traditions to more people than anyone else in history. Like the passing of John Paul II, Graham’s unite serious believers in defense of latest (and likely his last) Crusade is a the human person and the building chance to reflect on the liberating force of of a free and virtuous society. the Gospel proclaimed by even one faithful man. Let alone two. —David Michael Phelps Kris Mauren Executive Director

Summer 2005 | Volume 15 | Number 1 7 John Paul II Remembers the Twentieth Century by David Michael Phelps

In 1993, Pope John Paul II met with Polish “‘theater’ in which particular historical lization which formed Europe, giving birth philosophers Józef Tischner and Krzysztof and ideological processes played out, lead- to the civilization of its peoples and their Michalski to discuss the events of the ing toward that great ‘eruption’ of evil, but cultures.” Christ is also the center of the twentieth century, namely the rise of also…the setting for their defeat.” church’s culture and the hope for Christ- Nazism and communism. The Holy Father ian unity: at the Last Supper, Christ re- The defeat of Nazism and communism revisited the transcripts from these conver- minded the church to remember her iden- came through the unquenchable freedom sations and added to his earlier thoughts, tity when he commanded, “Do this in in the spirits of those suppressed by these expounding on democracy, freedom, and memory of me.” In short, for church and systems. But John Paul is quick to define the future of Europe. The resulting work is civilization, to remember God is to re- this freedom as freedom for “a particular Memory and Identity: Conversations at the member man: “it is only in the mystery of mission: to accomplish the truth about Dawn of a Millennium, published in March the Word made flesh that the mystery of ourselves and the world.” The attempt to by Rizzoli. In what reads more like a fa- man truly becomes clear.” accomplish this truth John Paul names ther’s letter to his children than a pro- culture, and it is in man’s culture that he “Without the Gospel,” concludes John foundly insightful work of philosophy, remembers his own identity. Thus man Paul, “man remains a dramatic question John Paul offers the church and the world also remembers God, for man was made in with no adequate answer.” It might be said a hopeful portrait of the human person the image and likeness of God. that when man attempted to answer the and an astute evaluation of dangers past question of himself without the Gospel, and present. The ultimate expression of man’s identity the result was the destruction of the twen- is Christ, who fully cultured, or rather Although much time is spent condemning tieth century. “Toward the end of the cen- “cultivated,” the truth of man in history. in detail Nazism, communism, and con- tury,” adds the pope, “those destructive The truth of Christ is the center of culture, sumerism, John Paul traces the decline of forces were weakened, yet they left a trail particularly in Europe, for “it was evange- Western civilization to more fundamental errors in human thought. He places a par- ticular emphasis on the error of the En- lightenment philosophy that replaced God with human consciousness as the basis of Memory and Identity: reality: Descartes’s “I think, therefore I am” violently shifted man to center stage, Conversations at the Dawn leaving God in the wings of culture. When of a Millennium man forgot God, he “remained alone: by Pope John Paul II alone as creator of his own history and his own civilization; alone as one who decides Rizzoli what is good and what is bad, as one who 192 pp. Hardcover: $19.95 would exist and operate esti Deus non dare- ISBN 0-8478-2761-5 tur, even if there were no God.” The results of man’s forgetfulness were not fully real- ized until the twentieth century, the

8 Religion&Liberty “In what reads more like Double-Edged Sword a father’s letter to his of the Power and the Word children than a pro- foundly insightful work of philosophy, John John 21:17–19 Paul offers the church and the world a hopeful [Jesus] said to him the third time, "Simon, son of John, do you love me?" Peter was portrait of the human grieved because he said to him the third time, "Do you love me?" And he said to him, person and an astute "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep. Truly, truly, I say to you, when you were young, you girded yourself and walked evaluation of dangers where you would; but when you are old, past and present.” you will stretch out your hands, and an- “And so in this sum- other will gird you and carry you where mons, directed to Peter of devastation behind them…a devastation you do not wish to go." (This he said to of consciences, with ruinous consequences show by what death he was to glorify by Christ after His Res- in the moral sphere, affecting personal and God.) And after this he said to him, "Fol- urrection, Christ’s com- social morality and the mores of family low me." life…Sadly, one could describe Europe at mand, ‘Come, follow the dawn of the new millennium as a con- me,’ has a double On the occasion of his silver jubilee tinent of devastation.” meaning. It is a sum- in 2003, Pope John Paul II said of However, Europe knew similar devastation mons to service and a some 1,500 years ago, and there is great this passage: “Every day that same hope in the lessons of that history: Europe dialogue between Jesus and Peter summons to die.” was renewed by spiritual revival, a revival takes place in my heart.” For the led by a man not coincidentally named world, the papacy is an office of authority, but for the pope himself, it is expe- Benedict. The current Benedict, Pope rienced as the blessed burden of discipleship. Pope John Paul II intimated as Benedict XVI, identifies himself as “a hum- ble servant in the vineyard of the Lord.” much just days before his election in 1978, preaching on John 21: John Paul asks for as much in this last The succession of Peter, the summons to the office of the papacy, always contains book, appealing for “laborers for this har- within it a call to the highest love, to a very special love. And always, when vest that is ready and waiting to be reaped.” And while John Paul describes Christ says to a man, “Come, follow me,” He asks him what He asked of Simon: this harvest as an “enormous task,” he is “Do you love me more than do the others?” Then the heart of man must trem- hopeful. Liberty, culture, faith—all will be ble. The heart of Simon trembled, and the heart of Albino Luciani, before he took preserved: “In the love that pours forth the name John Paul I, trembled. A human heart must tremble, because in the from the heart of Christ, we find hope for question there is also a demand. You must love! You must love more than the the future of the world.” others do, if the entire flock of sheep is to be entrusted to you, if the charge, David Michael Phelps is the associate editor of “Feed my lambs, feed my sheep” is to reach the scope which it reaches in the publications at the Acton Institute. calling and mission of Peter .… And so in this summons, directed to Peter by Christ after His Resurrection, Christ’s command, “Come, follow me,” has a dou- Subscribe to R&L ble meaning. It is a summons to service and a summons to die. Call: 1.800.345.2286 E-mail: [email protected] Visit: www.acton.org/publicat/

Summer 2005 | Volume 15 | Number 1 9 Days of History and Holiness: Reflections on April in Rome by Kishore Jayabalan

The death and election of a pope are natu- the funeral of John Paul and the election out that John Paul was staunch defender rally global events, of interest far beyond of Pope Benedict XVI. Fr. Sirico, like other of both political and economic liberty. the Catholic Church itself. But the death of Acton staff, was constantly at work help- One such interview took place with an es- Pope John Paul II was a global event also ing viewers understand what was really pecially ignorant British anchor on CNN. I in the sense that the whole world was able going on behind the chatter. Indeed, on think he first thought the “liberty” the to watch it unfold as it happened. Not only the very day that Benedict was elected, Fr. Acton Institute promoted had something was the pope’s death historic because of Sirico was asked whether the cardinals to do with abortion or some other type of the stature of the man himself, but also be- were deadlocked, as they had failed to pro- reproductive matter, which would have cause this first “media pope” was the first duce a new pope on the first three ballots! added yet another tiresome voice to the to die in our new 24/7 media environment Always prepared, Fr. Sirico rattled off the chorus complaining about John Paul’s of cable news and the Internet. comparative lengths of 20th century con- “rigid” stance on sexual mores. But once I claves, by which standard the conclave of The sheer demand for news dominated the told him we focused mainly on economic 2005 was normal. In fact, it turned out to Roman skyline and streetscape for all of issues, he turned his guns on me from an- be very short—as became clear that very April, as makeshift studios were created to afternoon. accommodate the thousands of journalists in town. And as one would expect in the Joining Fr. Sirico was Dr. Samuel Gregg, “Acton’s media appear- marketplace of commentary, an equally an author of a book on John Paul’s ances helped to point vast supply of pundits appeared to offer thought, who came to Rome and did com- their take on the unfolding events. Some mentary for various cable outlets, as well out that John Paul was of what was offered was ill-informed, but as some work with the media from his na- staunch defender of much was also knowledgeable and insight- tive Australia. Back in the United States, both political and eco- ful. The Acton Institute was a key contrib- Acton’s Dr. Kevin Schmiesing and Rev. utor—of the latter type, one hopes! Jerry Zandstra were also interviewed by nomic liberty.” major broadcast and print outlets. Here in Acton’s staff has a deep knowledge of the Rome—having barely settled into my new Vatican in general and the life of Pope John job—I also did a number of interviews on other direction, incredulously asking Paul II in particular. Before I joined Acton CNN, the BBC, Fox News, and even a few whether anyone in his right mind could last January, I worked for five years at the Asian networks. call the pope a capitalist or a free-trader. Pontifical Council for Justice and Peace where I was able to see firsthand many Acton staff particularly stressed John I patiently suggested that the interviewer Acton staff engaged in the intellectual life Paul’s contribution on questions of liberty may want to read the 1991 encyclical Cen- of the Holy See. That background proved in the political and economic sphere. Some tesimus Annus, which of course he had essential during those April days when the attempts had been made to cast John Paul never heard of. It should go without say- world’s attention was fixed on Rome. as something of a welfare-state advocate, ing that the pope was no ideologue, but he railing against free markets and global did promote a certain vision of the market It was a real joy to spend the month with trade. The truth is much different, and economy, one based on greater human Father Robert Sirico, who was an expert Acton’s media appearances helped to point freedom and responsibility and other commentator for the BBC, covering both

10 Religion&Liberty Days of History and Holiness: Reflections on April in Rome

the end of the Mass on Di- to measure the impact of Pope John Paul vine Mercy Sunday. I II? There are many ways, but it is only in spoke on the meaning of the realm of the spirit that it will be truly that prayer as well as the known, calculation being the number of Angelus during which the souls set afire, of hearts touched, of lives pope would address the converted.” faithful gathered in St. Fr. de Souza described the period as “days Peter’s Square. From there of history and holiness.” All of us on hand the discussion shifted to in Rome were well aware that we were pe- the importance of Sunday, ripheral participants in a great historic mo- the role of women and the ment. All acknowledge that John Paul laity in the Church, and changed history and left the world more my previous experience basics concerning our God-given human free. working for the Holy See at the United Na- dignity. While we cannot simply presume tions, where we often battled on behalf of It was great to hear, especially early in the the approach Pope Benedict will take on poor countries who were otherwise vul- month-long coverage, so many young, en- economic questions, it’s highly probable nerable to the more powerful secular ide- thusiastic, orthodox, and generally appeal- he will continue what John Paul began. ologies found at that world body. The in- ing voices of the John Paul II generation— He was, after all, the long-time prefect of we formed a sort of on-the-air “army” in the Congregation for the Doctrine of the service of the pope and the Church! Un- Faith and would have reviewed encyclicals fortunately, the old media finally figured such as Centesimus Annus. “All of us on hand in us out as much too positive and hopeful, Many of the questions that came my way Rome were well aware so they eventually returned to form, rely- were of a personal nature, owing to the that we were peripher- ing on their tired, often “Catholic” advo- fact that I was baptized and confirmed by cates of , abortion, women Pope John Paul in 1996, during the Easter al participants in a priests, and the like. Vigil Mass in St. Peter’s Basilica. It was a great historic moment.” I suppose it was natural for those accus- particular honor for me to pay homage to tomed to looking at everything through the pope while his body was lying in state, the lens of secular politics and the labels of nine years to the very day of that event. “conservative” and “liberal.” At the same Doing so provided me a brief moment to terview was a great opportunity to talk time, what was going on there was a reli- say goodbye and thank you. Given that about the faith to a live global audience gious event, and in the end it was John the pope’s deepest legacy will consist of the that happened to include simultaneously Paul’s holiness that drew the crowds more effect he had on individual souls, it was my family in Bangalore, India and Flint, than his teachings on this or that issue. It understandable that people with stories Michigan! was simply a blessing to be there. like mine were sought out. “The world is different because of John Kishore Jayabalan is the director of the Acton Another of my interviews on CNN took Paul,” wrote Religion & Liberty’s new editor, Institute’s Rome office, officially called "Istituto place the day after the pope died. On my Father Raymond de Souza, in his daily col- Acton.” way to the CNN stand, I ran into a priest umn for Canada’s National Post. “But the friend who told me that whatever I was world is only different because he changed To view clips of the Acton staff in Rome, please going to talk about, remember to mention people. History is not impersonal. History, visit our Web site at www.acton.org/press. Our Lady. I was asked to comment extem- because it is the story of God’s mysterious poraneously on the Regina Caeli prayer at love for His creation, is only personal. How

Summer 2005 | Volume 15 | Number 1 11 al Demographic Institute), we the effects of scholarly work, especially emerged with a set of findings since a change of mind often takes place that we hope will be helpful to over a long period of time. But it is encour- policy makers around the world aging to note that our work has been re- as they grapple with the prob- spectfully received in secular circles. The lems posed by declining Academy’s Report on Intergenerational birthrates and greater longevity. Solidarity, for example, was presented to the U.S. President’s Council on Bioethics Continental European religious and may have been one of the factors that thinking has often been suspicious influenced the Council to expand its agen- of economic liberty. Has that been da to include consideration of the ethical discussed in the work of the dilemmas facing an aging society. Academy? Glendon: Our diversity of Interview cont’d from page 3 membership, one of the great- “In its first ten years, the Glendon: All of them! In its first ten years, est strengths of the Academy, also poses the Academy concentrated mainly on one of our greatest challenges. Our thirty- Academy concentrated three areas where it seemed to us that new three members from five continents mir- mainly on three areas developments posed acute challenges for ror the Church’s fascinating universality where it seemed to us the human family, for policy makers, for and the vast breadth of her concerns. Each the social sciences, and for Catholic social is a specialist in at least one of the human that new developments thought: the changing world of work, the sciences, and many have held high public posed acute challenges ... risks and opportunities presented by glob- office in their own countries. As one may alization, and the dilemmas of democracy. imagine, it has not been easy for this di- the changing world of verse group of men and women to learn to Last year, we held our first Plenary Session work, the risks and op- communicate across disciplinary, cultural, on a new topic to which we gave the name portunities presented by and linguistic boundaries! But in ten years “intergenerational solidarity.” we have made great progress, educating globalization, and the Our aim in taking up this subject was to and being educated by each other. dilemmas of democracy.“ move well beyond standard debates over Where economic liberty is concerned, I be- the “welfare crisis” and to focus on the lieve we have all benefited from hearing a deeper, underlying crisis of meanings and wide range of perspectives. One principle What can be said with certainty about the values. Changes in family behavior are fu- upon which I believe we all agree is that influence of the Academy is that it helps to eling, and being fueled by, changes in ideas stated in Pope John Paul II’s address to our train the spotlight on the human dimen- about dependency, the human person, first Plenary Session: “The economy, sys- sions of social issues—dimensions that are and family life that have far-reaching im- tems of production and exchange, the too often ignored by value-free, or purely plications for the human prospect—for the State, and rights are always at the service secular, social scientists. Our work has world’s experiments in self-government, of the concrete individual and not the been aided in this respect by features that for the health of economies, for human other way round.” I wish I could say we set us apart from other learned academies: rights, and for the future of our social and have found the key to the central puzzle our international character and the fact natural environments. he posed—how to provide a “moral and that each of our topics is discussed from a By lifting up the concept of “solidarity,” we juridical framework” to discipline, without variety of perspectives—economics, law, sought to challenge solutions based on stifling, the creative energies of the mar- demography, political science, sociology, conflict models that are grounded in ket. But to use an expression of Abraham education, and of course its relation to flawed concepts of personhood and socie- Lincoln, that is a hard nut to crack. Catholic social doctrine. ty. With our reference to “ecology,” we sig- naled that we would be searching for ways Many social scientists—at least in North Amer- How did John Paul II, who chose you to head to shift probabilities in favor of keeping the ica—are often hostile to religion, considering it the Holy See delegation to the 1995 Beijing Con- human person at the center of concern. something to “overcome” in the building of a ference, influence your own work as a social sci- With the help of some remarkable guest more equitable, just society. Has the Academy’s entist? work changed any minds in this regard? experts such as Francis Fukuyama and Glendon: As a specialist in comparative Jacques Vallin (head of the French Nation- Glendon: It is always difficult to determine law, I have concentrated most of my

12 Religion&Liberty ings on the role of the laity. He reminded nary Session, 3–6 March 1999, Vatican “One principle upon all of us laypeople that in baptism we re- City, 1999, 345 pp. which I believe we all ceived a vocation not only to holiness but Democracy—Reality and Responsibility. Sixth to evangelization. Then he told us that we, Plenary Session, 23–26 February 2000, agree is that stated in the laity, were to be in the forefront of the Vatican City, 2001, 423 pp. New Evangelization—and that we should Pope John Paul II’s ad- Globalization: Ethical and Institutional Con- carry out that mission in the secular dress to our first Plenary cerns. Seventh Plenary Session, 25–28 sphere, using all our gifts and talents April 2001, Vatican City, 2001, 408 pp. Session: ‘The economy, wherever we find ourselves. No excuses. Intergenerational Solidarity. Eighth Plenary systems of production That was a real wake-up call. Session, 8–13 April 2002, Vatican City, and exchange, the State, 2002, 251 pp. and rights are always at Further Reading: Publications of The Governance of Globalization. Ninth Ple- the Pontifical Academy of Social Sciences nary Session, 2–6 May 2003, Vatican City, the service of the con- listed are available at www.vatican.va/ 2004, 408 pp. crete individual and not roman_curia/pontifical_academies. Intergenerational Solidarity, Welfare and the other way round.’” The Study of the Tension Between Human Human Ecology. Tenth Plenary Session, 29 Equality and Social Inequalities From the April–3 May 2004, Vatican City, 2004, 440 Perspective of the Various Social Sciences. pp. research on how the legal systems of vari- First Plenary Session, 24–26 November Social Dimensions of Globalization. Work- ous North Atlantic countries handle a 1994, Vatican City, 1996, 229 pp. shop, 21–22 February 2000, Vatican City, broad range of problems in the fields of The Future of Labor and Labor in the Future. 2000, 95 pp. labor law, property, family law, and consti- Second Plenary Session, 20–23 March Globalization and Inequalities. Proceedings of tutional law. My methods were heavily in- 1996, Vatican City, 1998, 422 pp. the Colloquium, 8-9 April 2002, Vatican fluenced by the legal-sociological work of The Right To Work: Towards Full Employ- City, 2002, 194 pp. my teacher Max Rheinstein who was a ment. Third Plenary Session, 23–26 April student of Max Weber. The experience of The Meaning of the Priority of Labor. Forum, 1997, Vatican City, 1998, 370 pp. representing the Holy See at the Beijing 5 May 2003, Vatican City, 2004, 112 pp. Conference prompted me to broaden my Democracy. Some Acute Questions. Fourth Democracy in Debate: Reports, Final Proceed- horizons to include developing nations Plenary Session, 22–25 April 1998, Vati- ings and Final Document, Vatican City, and to intensify my work in the field of can City, 1999, 452 pp. 2005, 320 pp. human rights. In the 1980s, when I began to read the writings of John Paul II, I had the sense of someone giving expression and structure to ideas I had only vaguely formulated. I realized with some amaze- ment how many of the topics I thought I had randomly chosen for comparative analysis were central to Catholic social thought. The pope’s mode of thinking about these topics was so congenial to me that I want- ed to be actively engaged in working along the lines he was opening. What had the most galvanizing effect on me, though, were his writ- Towards Reducing Unemployment. Fifth Ple-

Summer 2005 | Volume 15 | Number 1 13 In the Liberal Tradition

Karol Wojtyla [1920–2005]

Long before he became Pope John Paul II, Karol Wojtyla (b. 1920) had identified the center of his life’s work: The Christ- “Wojtyla believed that the crisis of ian defense of the human person. His defense of human liber- modernity involved a ‘degradation, ty, properly understood, led to the spread of that same liberty indeed ... a pulverization, of the fun- behind the Iron Curtain. And his defense of human dignity damental uniqueness of each was part of the same Christian vision. Papal biographer George Weigel sums up Karol Wojtyla’s defense of the person, that lies human person.’” at the heart of the liberal tradition: scribe to his social ethics classes as “utilitarianism,” making As he had written to Henri de Lubac in 1968, Wojtyla believed “usefulness to me” the sole criterion of human relationships, that the crisis of modernity involved a “degradation, indeed … was another grave threat to the human future. It was not a a pulverization, of the fundamental uniqueness of each human threat with nuclear weapons, secret police, and a Gulag archi- person.” Communism was one obvious, dangerous, and pow- pelago, but it was dangerous, and part of the reason was that it erful expression of this crisis, as Nazism and fascism had been. was less obvious. But the dehumanization of the human world took place in other ways, and it could happen in free societies. Whenever Challenging whatever “pulverizes” the unique dignity of every another human being was human person is the leitmotif that runs like a bright thread reduced to an object for through the pontificate of John Paul II and gives it singular co- manipulation—by a herence. His papacy has been a one-act drama, although dif- manager, a shop fore- ferent adversaries have taken center stage at different moments man, a scientific re- in the script. The dramatic tension remains the same through- searcher, a politician, out: the tension between various false hu- or a lover—“the pul- manisms that degrade the humanity they verization of the fun- claim to defend and exalt, and the true damental unique- humanism to which the biblical vision of ness of each human the human person is a powerful witness. person” was taking (From Witness to Hope: The Biography of place. What Wo- Pope John Paul II, 1999) jtyla used to de-

Photo: Hulton Archive

14 Religion&Liberty Rev. Robert A. Sirico Papal Economics 101: Freedom and Truth Where did Pope John Paul II stand field, just as it is exercised in many other fields. Economic ac- on economic issues? The same place tivity is indeed but one sector in a great variety of human ac- he stood on all other issues involving tivities, and like every other sector, it includes the right to free- the well-being of the human person. dom, as well as the duty of making responsible use of free- He favored the rights and dignity of dom.” Again, he says, “it would appear that, on the level of in- all people, freedom to work and to create, an environment of dividual nations and of international relations, the security that permits the flourishing of faith. He had faith in is the most efficient instrument for utilizing resources and ef- freedom and no love for the grand secular state. Thus did this fectively responding to needs.” pope understand that human dignity implies non-socialist po- It is a particular contribution of John Paul II to have intro- litical and economic structures, which are commonly known as duced the “right of economic initiative” into the theological the business economy. vocabulary. “It should be noted,” writes the pope, “that in He was a fierce critic of and worked to bring about today’s world, among other rights, the right of economic ini- its end in . He saw the merit of the institution- tiative is often suppressed. Yet it is a right which is important al arrangements commonly called capitalistic: protection of not only for the individual but also for the common good. Ex- private property, the freedom of trade, the enforcement of perience shows us that the denial of this right, or its limitation contract, the right of economic initiative, and the social merit in the name of an alleged ‘equality’ of everyone in society, di- of a growing economy essential to support a rising population. minishes, or in practice absolutely destroys the spirit of initia-

Whenever I’ve made these claims in any kind of public forum, tive, that is to say the creative subjectivity of the citizen.” I’m immediately hit with a barrage of objections to the effect that John Paul II also criticized American consumerism, wor- “It is a particular contribution of John ried about the effects of globalization on the poor, called for Paul II to have introduced the ‘right of the forgiveness of loans to poor countries, backed labor economic initiative’ into the theological unions—all positions uncharacteristic of an uncritical backer vocabulary.” of the American capitalist state. To this, I can only respond: True indeed, and note that none of the claims above contra- For a strong economics education, I cannot recommend too dict his essential conclusion that socialism and socialist insti- highly John Paul II’s 1991 encyclical Centesimus Annus, which tutions are incompatible with freedom and dignity, whereas discusses the division of labor, property, prices, profits, debate, institutions of the business economy are just so compatible. development, sound money, trade, the environment, and a To be sure, individuals and institutions must also use their host of other issues, all with the desire to teach and encourage freedom within the marketplace in a manner consistent with more freedom. He said he had no models to present or en- virtue and in accord with the common good. The business dorse, but what he did offer was a higher ideal that challenges economy is a necessary but not sufficient condition; what is all nations in the world to reject the failed economics of crucial from the point of view of comparative systems, how- planned states and embrace total freedom, including an eco- ever, is that the pope taught that it was necessary. nomic freedom, directed towards the truth.

“The modern business economy has positive aspects,” he Rev. Robert A. Sirico is president of the Acton Institute for the Study of wrote. “Its basis is human freedom exercised in the economic Religion & Liberty in Grand Rapids, Michigan.

First Quarter 2005 | Volume 15 | Number 1 15 Reviews

The Case for Democracy: The Power of Freedom to Overcome Tyranny and Terror by Natan Sharansky • Public Affairs Press, New York • 303 pp. $26.95

Review by Rev. Johannes Jacobse

During the height of the Cold War, initiatives to the internal workings of oppressive regimes, espe- former President Ronald Reagan cially regarding human rights, Sharansky argues. He draws on his caused a firestorm of protest when he own experience as a Soviet dissident (“I owe my freedom to branded the Soviet Union as the “evil Ronald Reagan”) to argue that such linkage empowers the dissi- empire.” Liberals and progressives spared no criticism of Reagan dents to start changing the regime from within. blaming him for increasing tensions between the U.S. and its Sharansky writes that because democracy is a morally superior communist rival. form of government, free nations should encourage democracy Years later a different story emerged. Natan Sharansky, a Russian around the world. Recognizing this superiority brings “moral clar- scientist serving a nine-year jail term for organizing critics of the ity” into the relationships with non-democratic regimes. Soviet regime, took Reagan’s statement as the first crack of light This moral appeal is perhaps the most notable characteristic of exposing the communist darkness. Sharansky writes: Sharansky’s book and where many critics raise objections. They One day my Soviet jailers gave me the privilege of reading “Pravda.” argue that not all authoritarian regimes have expansionist designs Splashed across the front page was a condemnation of President Rea- and question whether countries with no democratic tradition can gan for having the temerity to call the Soviet Union an “evil empire.” build democratic cultural institutions. They correctly note that Tapping on walls and talking through toilets, word of Reagan’s Sharansky empasizes individual rights over the development of “provocation” quickly spread through the prison. The dissidents were democratic institutions in his definition of democracy. ecstatic. Finally the leader of the free world had spoken the truth—a truth that burned within the hearts of each and every one of us. The democratic West needs to recover its lost faith in democracy and recognize that an absence of dissent does not imply acquies- Sharansky argues that the critics were wrong because they didn’t cence towards the oppressor by the oppressed, Sharansky warns. understand that oppressed people long for freedom. When total- It must avoid the sins of such Western luminaries as George itarian oppression is named as the evil that it is, particularly by the Bernard Shaw, H. G. Wells, or New York Times correspondent Wal- leaders of free nations, those under the tyrannic boot are infused ter Duranty, who praised the Soviet Union even as the bodies with a hope that can vanquish opression. piled around them. Sharansky writes that generally there are two types of societies in Sharansky will no doubt receive a fair share of criticism for its un- the world: 1) societies where citizens can “express their views abashed support of democracy. More discerning critics will exam- without fear of arrest, imprisonment, or punishment; and 2) so- ine how feasible Sharanky’s thesis is in practice. cieties that prohibit the free expression of ideas altogether. Nevertheless, the emphasis of The Case for Democracy on the moral Fear societies always have a number of true believers, but mostly superiority of democracy affirms the essential truth that freedom the fear creates a kind of “doublethink” where a citizen acts and and morality work together. Morality cannot be separated from thinks one way in public and another in private. The rulers main- politics. Sharansky challenges the stupefying moral relativism tain a constant state of anxiety by manufacturing external threats that informs so many discussions about freedom and oppression (North Korea or Cuba to the U.S., for example), in order to ad- with a moral clarity difficult to find elsewhere. Anyone who cher- vance a climate of legitimacy for the regime. ishes freedom will gain from reading it. Western societies can foster freedom and thereby ensure a more —Rev. Johannes Jacobse is the editor of OrthodoxyToday.org and the peaceful world by linking their diplomatic and economic pastor at St. Katherine’s Greek Orthodox Church in Naples, Florida.

16 Religion&Liberty