Spring 2013 | Volume 23 | Number 2 Religion Inside this issue Yuengert But What if They’re All Republicans? • Deavel Sentimental Hearts and Invisible Hands • Gregg A Catholic Revolutionary • Liberty Liberal Tradition Margaret Thatcher • Sirico & Creative Destruction

A Prisoner of Tehran Looks Forward An Interview with Marina Nemat

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

turmoil and change we are seeing in the Declaration of Independence. the Middle East. The “In the Liberal Tradition” figure is Andrew Yuengert offers the feature Margaret Thatcher (1925 – 2013). piece “But What if They’re All Repub- Thatcher is one of the leading conser- licans?” He argues that a politicized vative political figures of the 20th Catholic episcopacy damages the century. Acton awarded Thatcher the Catholic Church’s social witness. “The Faith & Freedom Award in 2011. She question at issue here is not whether I was interviewed by R&L in 1992. agree with the political stands of the I don’t normally mention “Double- Bishops (I sometimes agree with, and Edged Sword” in the editor’s notes, sometimes reject, their specific policy For many Americans, the iconic images but at a time where many would proposals), but whether they should of the Islamic Revolution in Iran in agree that there is a level of spiritual be acting on behalf of the Church in 1979 are forever etched in the mind. erosion in the West, I felt it appropri- these specific ways,” says Yuengert. The hostage crisis where 52 Ameri- ate. The Scripture selected from Ephe- cans were held in captivity for 444 David Paul Deavel reviews a new sians (3:7-11) might be one of the days in Iran dominated American book by James Otteson on Adam most beautiful passages ever written media and politics. Less known is the Smith. Otteson’s work is part of the by the Apostle Paul. His missionary imprisonment and suffering of thou- Bloomsbury series “Major Conserva- work was responsible for carrying the sands of Iranians. Marina Nemat was tive and Libertarian Thinkers.” Deavel Christian faith to the Western world. arrested at age 16 and spent two years points out that this book strikes a The message transformed societies, as a political prisoner in Tehran. blow against many of the ideological culture, and kingdoms, changing the Nemat was tortured and came very misconceptions surrounding Smith. heart of men and the trajectory of the close to being executed by the regime. West. It is always good to return to This issue offers an excerpt from Samuel Her memoir of her life in Iran, Prisoner our roots and the foundation of our Gregg’s Tea Party Catholic, which is de- of Tehran, was published in 2007 and work to understand who we are as servingly receiving a lot of attention. is an international bestseller. She was God’s people. a keynote speaker at Acton University The article focuses on Charles Carroll of in 2013. In her interview, she pro- Carrolton and his commitment to liberty. vides insight and clarity regarding the Carroll was the only Catholic signer of

Editorial Board Contents

Publisher: Rev. Robert A. Sirico A Prisoner of Tehran Looks Forward: Executive Editor: John Couretas Interview with Marina Nemat ...... 3 Managing Editor: Ray Nothstine But What if They’re All Republicans? Graphics Editor: Peter Ho Andrew Yuengert ...... 4 The Acton Institute for the Study of Religion and Liberty promotes a free Sentimental Hearts and Invisible Hands: society characterized by individual liberty and sustained by religious principles. David Deavel ...... 8 Letters and requests should be directed to: Religion & Liberty; Acton Institute; 98 E. Fulton Street, Grand Rapids, MI 49503. For archived issues or to A Catholic Revolutionary: subscribe, please visit www.acton.org/publicat/randl. Samuel Gregg ...... 10 The views of the authors expressed in Religion & Liberty are not necessarily those of the Acton Institute. Acton FAQ ...... 11 © 2013 Acton Institute for the Study of Religion and Liberty. In the Liberal Tradition: Margaret Thatcher ...... 14 Cover Photo: IRAN-DEMO-KHOMEINY. Demonstrators hold a poster of Ayatollah Ruhollah Khomeini, in January 1979, in Teheran, during a demonstration against the shah; Jan 1, 1979. Column: Rev. Robert A. Sirico ...... 15 Photographer: AFP/Stringer. Credit: AFP/Getty Images. © 2013 AFP

2 Religion& Liberty A Prisoner of Tehran Looks Forward An Interview with Marina Nemat

Marina Nemat was born in 1965 in Tehran, ask Elie Wiesel if he was inspired, he allowed to get a job. You become quite Iran. After the Islamic Revolution of 1979, she might get upset. isolated and in the meantime your com- was arrested at the age of 16 and spent more munity, your family, they expect you to I wish I could be inspired to write a than two years in Evin, a political prison in be normal and you expect yourself to be book, but when some people write mem- Tehran, where she was tortured and came very normal because life goes on. oirs, they write because there has been close to execution. She came to Canada in 1991 some serious trauma in their life. Serious and has called it home ever since. Prisoner of And that is the scenario you fit yourself

trauma causes something that nowadays Grand Re - Tehran is a memoir of her imprisonment and into, you pretend to be normal, you act is called “Post life in Iran and is an international bestseller. Traumatic Stress In 2007, Nemat received the inaugural Human Disorder.” PTSD, Dignity Award from the European Parliament, unlike what some and in 2008, she received the prestigious may think, is not Grinzane Prize in Italy. In 2008/2009, she was limited to soldiers an Aurea Fellow at University of Toronto’s who come home Massey College, where she wrote her second from war zones. book, After Tehran: A Life Reclaimed. When I was re- Nemat regularly speaks at high schools, univer- leased from prison sities, and conferences around the world and sits after two years, on the Board of Directors at CCVT (Canadian two months, and Centre for Victims of Torture) as well as on ad- 12 days of impris- Marina Nemat giving her keynote address titled, “Finding Christ in an visory boards at ACAT (Action by Christians for onment between Iranian Prison,” at this years Acton University. the Abolition of Torture). She delivered the the ages of 16 and keynote address at Acton University in 2013. 18, I was suffering from PTSD. normal, you behave normally for as long Photo of Photo of Nemat also teaches memoir writing, in Farsi as you can maintain that charade. I Post Traumatic Stress is basically a silent and in English, at the School of Continuing maintained it for many years until we killer and it is often worse when the so- Studies at University of Toronto. She was re- finally left Iran, went to Canada, landed ciety is not ready to recognize it, which cently interviewed by managing editor Ray in Toronto with $200 in our pockets and is often the case for non-soldiers. When Nothstine. when we got there, I had a child who you are put in prison because you were was ill. We had to get jobs. We had to ——————————————————— a danger to national security, it’s a differ- start making money. We had to take care ent story. So when I came out and my R&L: Marina, why did you write Prisoner of our family. My family was too busy family sat at the dinner table with me of Tehran, what really inspired you to write surviving and then in 2000, I brought and talked about the weather and the this account? my parents to Canada with me and they community and avoided what happened had avoided talking about the past. I at any cost, that had a deep impact. If Marina Nemat: I find when people ask avoided talking about the past. me what inspired me, it doesn’t speak to you’re walking down the street and my experience. J.K. Rowling was inspired these people don’t make eye contact In 2000, my mother became ill with can- to write Harry Potter or Jane Austen was with you, you’re not allowed to go to cer and I sat by her bedside and looked at inspired to write Pride and Prejudice. If you school, it has an impact. You’re not even her and I realized I didn’t know this continued on pg 12

SummerSpring 2013 2005 | |Volume Volume 23 15 | |Number Number 2 1 3 But What if They’re All Republicans? By Andrew Yuengert Bishop © luoman. Image from www.istockphoto.com Bishop © luoman. Image from

“But what if they’re all Republicans?” my helps your side in some policy argument, discrete in their political advocacy – that Catholic friend exclaimed at the conclu- then you know exactly what I mean. their campaigns for specific policies erode sion of a brief exchange over the American their authority to teach the principles of Bishops’ recent initiatives in defense of Matters are not helped by the fact that the CSD, and reduce their effectiveness in religious freedom. The Bishops’ campaign U.S. Bishops actively advance a specific inspiring the faithful to change society was provoked by recent HHS regulations political agenda in Washington. On the for the better in line with that teaching. I which force Catholic institutions to violate day I am writing this (May 10) the Bish- cannot reject outright the obligation of Catholic moral teaching by offering con- ops’ website urges us to support House Bishops to take specific positions on po- traceptive and abortifacient coverage in Bill 4128 (“The Conflict Minerals Trade litical issues – to support or oppose bills employee health plans. My friend was not Act”), House Resolution 278 (“Global Se- – when the stakes are high. But the hys- denying the importance of the issue, but curity Priorities Resolution”), and House terical political rhetoric of the age makes was instead questioning the (perhaps un- Bill 4213 (“Tax Extenders Act of 2009”). it seem that the political stakes are always conscious) political motivations of the In Washington, D.C. and the states, the high; according to the preferred rhetoric, Bishops. Perhaps the Bishops were more Bishops are organized like a lobbying one’s political opponents are never sim- interested in torpedoing Obamacare than group – there are even “Catholic lobby” in standing up for rights of religious con- days in New York and California. Because science and practice. these political actors are Catholic shep- herds, it appears that the Church is simply “ Perhaps in the current My friend’s response to the Bishops’ cam- another political player. This gives rise to environment it would paign is dismaying, because it treats the disheartening exchanges between lay Bishops as if they are simply one more Catholics of different political stripes over be prudent for Bishops player in the political arena. It is also dis- who is dissenting from, and who is in obe- to be less involved in maying because it captures something of dience to, CSD. the political fray.“ my own concerns on other issues: the question “but what if they’re all Demo- What are the Bishops to do when their crats?” encapsulates my suspicions of some pronouncements on politics are sure to be greeted with disdain by Catholic Republi- of the Bishops’ present and past official ply wrong; they are unfeeling or ignorant cans or Democrats, and are treated primar- positions. Because the political conflicts of about the poor and the needy, are lawless ily as fodder for the continuing political our age are so sharp, many evaluate the tyrants, are bigots, are intolerant. Per- conflict? Since Bishops are citizens, they policies and positions of Bishops primarily haps in the current environment it would have a duty to be informed about public by whether they benefit progressive or be prudent for Bishops to be less in- policy, and of course they will have opin- conservative agendas, not by whether volved in the political fray. This does not ions on the important political issues of they are faithful to the tradition of Catho- mean that the Church should be less in- the day. They might be Republicans or lic Social Doctrine (CSD). These days the volved; it is the job of the laity (of all Democrats but must they have official po- evaluation of everything hinges on its effect political stripes) to sanctify the social litical opinions, and institutional structures on the disposition of forces in the political order. To help the laity to carry out their to lobby for action? contest; if as you read this article you are mission, the Bishops need to shepherd, trying to figure out whether it hurts or sanctify, and teach them, and to resist the I argue here that Bishops should be more

4 Religion& Liberty temptation to act on their behalf. They something good. Because we can never be teaching principles to advocate for spe- must support and trust the laity to act to as certain about the results of our actions cific actions, they rob the laity of the sanctify the social order. as we are about our commitment to the opportunity to exercise and develop pru- good-in-general, prudence brings into dence. This is not only bad for the laity; The question at issue here is not whether play virtues like justice, courage, temper- it is counterproductive for the Church. A I agree with the political stands of the ance, faith, hope, and love. group of prudent Christians, well-in- Bishops (I sometimes agree with, and structed in the principles of CSD, is a sometimes reject, their specific policy Prudence ought to guide the translation better leaven for social transformation proposals), but whether they should be of the principles of CSD into practical than a group of passive parishioners acting on behalf of the Church in these institutions, laws, and initiatives. A full faithfully carrying out their Bishops’ po- specific ways. understanding of the nature and require- litical program (or worse, contemptu- ments of prudential action suggests two ously ignoring it because they reject the To make this argument, we must first foundational principles: Bishops’ politics). discuss prudence (or practical wisdom), the virtue by which we (Bishops and Principle #1. One can never be as certain about Prudence for Bishops, and for Laity laity) look, judge, and act in the world. action to instantiate the human good as one can From the perspective of prudence, the be about the human good itself. I would like to suggest that the primary respective roles of Bishops and laity in political responsibility of a Bishop is to the political order become clearer. Certainty about the principles of CSD teach the principles of CSD. By ‘primary’, does not result in certainty about what to I mean that, no matter what other role a Prudence, Bishops, and the Laity do. Moreover, two people can be equally Bishop takes in the social order (voter, committed to the principles of CSD and lobbyist, political advocate), no matter Since the Catholic Church puts a heavy yet come to different conclusions about what his political persuasion, he will al- emphasis on prudence in its moral teach- what to do. In recognition of this princi- ways have a responsibility to teach the ing, we should begin with its definition of ple, Bishops distinguish between princi- principles of CSD effectively. No one else prudence, found in the Catechism of the ples of CSD and application, and assert a has the charism and authority to teach the Catholic Church (para. 1806): “the virtue greater authority to teach the principles. faithful, although every other person has that disposes practical reason to discern For an excellent example of this distinc- the responsibility and authority to act in our true good in every circumstance and tion, see the American Bishops pastoral the public square for the public good. This to choose the right means of achieving it.” on the economy from 1986, Economic difference in charism demands a certain Prudence is the virtue by which we act in Justice for All, paragraphs 134-35. How- discretion from Bishops in public life. the world to realize the good: to love God ever well this distinction is stated, it can and our neighbors as ourselves in concrete never be made or emphasized often When a Bishop takes a political position ways. Prudence takes the good-in-general enough. It is all too easy for Bishops and or initiates a political program, he does so (“our true good”) and makes it concretely laity to forget that Bishops are not speaking in addition to his primary responsibility. real in particular circumstances. with the same authority about application He should only take on this extra task if it as about principle. complements his teaching office. It may Prudence is a virtue because making good be that the example of a Bishop’s political decisions about what to do when it comes Principle #2: One cannot exercise prudence involvement does indeed bolster his ef- time to act is very different than deciding for another. fectiveness as a teacher: a teacher who what to do in a general sort of way. The joins a picket line or a demonstration puts prudent person takes the good-in-general Human beings acquire the virtue of pru- an exclamation mark on his teaching. In seriously enough to want to instantiate dence through practice, by making deci- the current political environment, how- that good in the world, but making ab- sions in those things for which they are ever, I fear that a Bishop exercising his stract goods real requires more than a responsible, and through reflection on rights as a political actor undermines commitment to the good-in-general. There their experience. Joseph Pieper, in The rather than increases the effectiveness of are no sure formulas for action in the Four Cardinal Virtues, makes this point his message to the faithful. On any con- world; not every good can be realized in forcefully: “By their very nature such troversial issue over which people of good every situation, and some goods can only [prudent] decisions can be made only by will may disagree, like immigration or be realized through creative compromise the person confronted with the decision. welfare reform, a Bishop will alienate with uncooperative circumstance. Pru- No one can be deputized to make them. roughly half of his flock by taking a firm dence is the ability to discern in this cha- No one else can make them in his stead” stand either way. This may be necessary otic world the possibilities for achieving (p. 27-28). When bishops go beyond when the stakes are high – when a serious continued on pg 6

Spring 2013 | Volume 23 | Number 2 5 continued from page 5 violation of human rights must be prevent- crete about my political commitments, ought to be careful to avoid specific politi- ed. Are the stakes always high? It seems so because I want everyone in the room to cal programs. He begins his treatment of from the perspective of contending political take the principles seriously. Fr. Rodger “Christian social morality” with a warning: parties, but their standards of urgency Charles, SJ, in the preface to his magiste- should not be the Bishops’ standards. rial two-volume Christian Social Doctrine, Most of us are not really approaching urges just this sort of discretion: the subject [Christian social morality] Bishops have an alternative to direct po- in order to find out what Christianity litical action: they can teach the principles Since they are citizens of a free soci- says: we are approaching it in the hope of CSD to the laity, inspire them to reform ety, those who teach Catholic Social of finding support from Christianity for society in light of those principles, and Doctrine will, as responsible citizens, the views of our own party. We are then set them loose on the social order. have their own political opinions and looking for an ally where we are of- This can be done in such a way that they will range across the whole fered either a Master or – a Judge. I am Catholics from left to right are challenged right, left, and centre perspectives just the same. to act in light of CSD, with the prayer and within the limits of that doctrine, but blessing of their pastors. I am just the same. You are just the same. Bishops are just the same. We should all be This sort of teaching, which discretely suspicious of ourselves when we approach declines to teach the definitive applica- the Tradition of the Catholic Church on tions while teaching the principles, is not these matters (or the Christian tradition without precedent in other fields. Any more generally). The temptation to recruit good teacher whose discipline consists of the Church to our side in secular conflicts concepts plus politically contested appli- is powerful. If we succumb, we put things cations will exert his authority more in the wrong order: Christianity becomes strongly when teaching the concepts useful only insofar as it bolsters the case than when teaching the applications, for immigration reform or minimum because he wants his students, whatever wages, or the case against Obamacare or their political persuasions, to master the the death penalty, not because it is the principles. For example, when I teach work of the Holy Spirit, giving form to our the principles of economics, I urge the love of God and neighbor. students to concentrate on mastering the principles, whatever their political com- I accept the authority of Bishops when mitments. Of course I show the class teaching the doctrine of CSD, and trust in principle-based arguments in favor of the Holy Spirit to guard their ability to this or that political position, but I am teach those principles clearly across time. reluctant to take too firm a stand, lest a Nevertheless, I have no reason to think student reject the whole framework as a that the Bishops’ charism to teach princi- mere apology for one political position ples fully extends to their teaching about over another. I do this because the prin- specific political programs. They are just as ciples are important, and everyone will subject to political passion and party spirit benefit from adopting and using them. as the rest of us. Students who enter the class as progres- Conclusions sives should master and be challenged by www.istockphoto.com Image from I Stand With © RonBailey. The Catholic Church the concepts of economics; students who they must avoid the temptation to let I argue here that a clearer distinction enter the class as conservatives will find their own opinions color the way in between the principles of CSD and their a different set of challenges to their po- which they approach the subject. application in specific political programs, litical commitments. Both should be more They must make clear that they respect and a measured discretion about the spe- thoughtful and better equipped to think all the political options a Christian in cific applications of CSD, can help Bishops about politics and society as a result. good conscience can take, not only avoid the trap Lewis warns about. This that which they have espoused. does not mean that Bishops should be si- When I teach the principles of CSD (with- lent, but they must place a greater burden out the authority, but I hope with the C.S. Lewis, in Mere Christianity, suggests on the laity to carry out the work of social blessing of Bishops), I am similarly dis- another reason why those who teach CSD reform. The laity are leaven in society;

6 Religion& Liberty they must be made aware of how much depends on them in the workplace and in Double-Edged Sword: the public square. The Power of the Word This is not an argument for a sort of qui- etism among Bishops. I am aware that Bishops must often do more than teach the principles of CSD – that they must at Philippians 3:7-11 times act and advocate for specific actions in the face of serious threats to human dignity. I am not arguing against any and But whatever were gains to me I now consider loss for the sake of all direct action, but in favor of more dis- Christ. What is more, I consider everything a loss because of the cretion. The current danger is that Bishops surpassing worth of knowing Christ Jesus my Lord, for whose sake are too directly involved, not too little involved, in practical politics. For exam- I have lost all things. I consider them garbage, that I may gain ple, must the Bishops advocate in favor Christ and be found in him, not having a righteousness of my own of “an extension of extended unemploy- ment insurance and COBRA subsidies that comes from the law, but that which is through faith in Christ— through the end of the year, including the righteousness that comes from God on the basis of faith. I want reforms to improve COBRA subsidies,” as to know Christ—yes, to know the power of his resurrection and they currently do on their website (in their call to support the “Tax Extenders participation in his sufferings, becoming like him in his death, and Act of 2013”)? What if a legislator hap- so, somehow, attaining to the resurrection from the dead. pens to be on the other side of this issue? I can understand why the Bishops might Outside of Christ himself, nobody influenced Christianity more than the Apostle take a stand against abortion or the death Paul. He wrote almost half of the books in the New Testament. Before his conver- penalty even in the face of divisions on sion, he was named after King Saul, a notoriously prideful man. Paul was one of these issues among their flocks (although the most educated Jewish Pharisees in history and studied under the most learned both issues allow some freedom of po- religious leaders. But the name Paul, a name he took up after his conversion, means litical action), but why take a stand on “small” or “humble.” Before his conversion, he was a leader in the persecution of “unemployment insurance extension the Church and in an instant Paul was confronted by the risen Lord and his pride and COBRA subsidies” when surely was crucified. Catholics might disagree on principled or strategic grounds? What does Paul mean when he says he has lost all things? He is simply explaining the power of grace over justification through the law. He realizes he never really I hope that the answer to my colleague’s did keep and uphold the law despite all his knowledge of God. challenge, “what if they are all Republi- cans?” will someday be “so what if they Everything in his life up to that point was a waste and loss compared to knowledge are all Republicans (or Democrats)?” At of gaining Christ and knowing Him. When Paul talks about knowing the power of present, I do not think that answer is His resurrection and participating in His sufferings, he also is committed to backing convincing. For the sake of the Church’s that statement up with action. Paul was committed to spreading the Gospel through social witness and apostolate, I hope that one day the political commitments of the action and sacrifice despite the cost. Bishops are much less relevant in the Throughout his ministry, Paul is continually trying to conform himself to the image evaluation and application of CSD. of Christ. Today lots of people in the world and in the Church want to act like a god Andrew Yuengert is the Blanche E. Seaver Chair but they don’t want to act like Christ. Listen to the words of Paul in his letter to the in Social Science at Pepperdine University. Ephesians: “Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ.” (Ephesians 3:8)

Paul understands our fate and our hope rests in Christ and His resurrection from the dead. He is often called “The Apostle of Grace.” For Christians, he is a man to emulate, simply because nobody was closer to the heart of our risen Lord.

Spring 2013 | Volume 23 | Number 2 7 Sentimental Hearts and Invisible Hands Review by David Paul Deavel

Review of James R. Otteson’s, Adam Smith won him a $50,000 Templeton Enterprise of language, morality, and economics. In (Bloomsbury Press, August 2013) 200 Award given for works exemplifying “the all three, human self-interest (to commu- pages; $29.95 very best that has been written. . . to ad- nicate, to have approval of our conduct, vance the cause of ordered liberty around and to better our situation) leads people In our day, Adam Smith has generally the world.” This fall, Otteson begins his to make certain decisions on the local been represented as if he were simply the new position as director of the BB&T Cen- level in an effort to achieve their wants. Wall Street movie character Gordon Gekko ter for the Study of Capitalism and full Through a complex process, rules are gen- dressed up in an 18th-century wig and professor at Wake Forest University. erated not from some figure on high, but breeches. This has not been simply a left- from the very interactions of people them- wing view. In his 2006 book Crunchy Cons, selves. In all of these fields, Smith’s notion the journalist Rod Dreher claimed to be “ Through a complex of self-interest has little to do with Gordon arguing in the name of Russell Kirk that Gekko—even our natural desire to better “Adam Smith and Karl Marx are two process, rules are ourselves materially usually involves bet- sides of the same coin”-- gross material- generated not from tering those we love and to whom we ists both. Douglas Jeffrey in the Claremont some figure on high, have obligations. In order for us to “get Review of Books chided Dreher for not ahead” in life, we are obligated to think knowing Kirk very well, observing that but from the very about what others want or desire in order Kirk labeled Smith, along with Edmund interactions of people to get what we want. We don’t use certain Burke and Samuel Johnson, one of the words that will confuse others, we don’t West’s “three pillars of order.” themselves.“ treat people in certain ways that will in- jure or anger them, and we must offer If Dreher didn’t know Kirk well enough, something that others need or want in he similarly misunderstood Adam Smith, Otteson’s first book on Smith, Adam order to get what we want, whether it be a writer who is now gestured at, but very Smith’s Marketplace of Life (2002), was an money, a job, a service, or a product. Ot- seldom read, both by those who claim his attempt at resolving the “Adam Smith teson credits Smith with the discovery, patronage and those who instinctively Problem.” The “Problem” is how to rec- later popularized by Friedrich Hayek, of thumb their noses. In James Otteson’s oncile Smith’s 1759 book, A Theory of “spontaneous order,” created by human short, witty, and well-sourced introduc- Moral Sentiments, which argued that ethics interaction itself. This “spontaneous tion to Smith, one can see why Kirk and are based on the natural desire for a “mu- order” is created as if there were an “invis- Burke thought so highly of this figure— tual sympathy of sentiments,” with his ible hand.” While it doesn’t create a per- and why our contemporaries should, too. auspiciously dated 1776 Wealth of Nations, fect paradise of communication, behavior, which argued that social good was derived or economics, Smith understood such Otteson, a favorite speaker at Acton Uni- from humans seeking their own self-in- order to be more successful at producing versity, is an extremely gifted philosopher terest. That self-interest, Smith argued, positive results than any conscious human (Ph.D., University of Chicago) and expert was channeled by an “invisible hand” into attempts to promulgate in detail the spe- on Adam Smith who has taught at greater good for others. Otteson’s solution cific kinds of rules needed to navigate the Georgetown, Alabama, and Yeshiva Uni- is to highlight Smith’s “market” under- intricacies of everyday life—especially in versity. His 2006 book Actual Ethics, a de- standing of human behavior in the fields commercial life. fense of the classical liberal political order,

8 Religion& Liberty If the reader sees some similarities be- of labor creates a “general plenty” and Because Smith was pragmatic, he under- tween Smith’s notion of spontaneous “universal opulence” (not divided equal- stood that even his own principles could order and Burke’s notion of Tradition, this ly, of course) because: have exceptions. His basic rule was that should not be surprising, since Burke was government’s duty should be limited to to “an admiring reader” and correspondent when we specialize or concentrate the “negative” task of justice--protecting of Smith as well. Like Burke, Smith our efforts on some small range of the lives and properties of its citizens, as warned against the dangers of the “man of tasks or talents, we usually produce well as enforcing their free contracts—he system” who believes that he can dictate more than we ourselves can consume also believed that it should use tax money exactly how society or markets should be or use, which means we create a sur- for certain public purposes like infrastruc- ordered: Otteson calls this Smith’s “Great plus; which means we create a sur- ture (roads and canals) and possibly edu- Mind Fallacy” which imagines that some plus that we can trade or sell away; cation. Further, he also acknowledged expert or group of experts can create a that in turn, means that the overall that local public officials might be allowed utopia out of their own understanding— stock of goods and services increases, in certain circumstances to intervene in usually immediately. While Smith’s nose- and their prices thus decrease, for markets. But, as Otteson notes, “the bur- thumbers like to ridicule the invisible everyone. Additionally, as we seek den of proof must be high” for those of- hand theory, Otteson shows how it is out exchanges, forms of contract and ficials seeking to intervene. composed of three arguments about the trade, and so on that serve our local nature of markets of all kinds. interests, others may learn from us While Otteson is clearly in Smith’s camp, he and imitate our successes and avoid does not cover over Smith’s mistakes. He

First, Smith’s “local knowledge argument”: our failures,Grand Re - thereby saving ourselves highlights particularly Smith’s labor theory because people have a of value and his un- better grasp on their derstanding of happi- own “local” situation, ness as “tranquility.” they are the ones in On the latter topic, I the best position to think Otteson rightly decide what course of notes the absence of action to take. Otte- industriousness in son notes that this is Smith’s accounting for not an argument of most people’s ordinary the infallibility of or- happiness, but Smith’s dinary people, but in- adherence to a more stead “means that stoic notion of happi- their unique local ness seems to me knowledge provides Adam Smith compatible with this Statue in Edinburgh, Scotland, in front of St.Giles Cathedral at Parliament Square. them a better chance www.istockphoto.com Adam Smith Statue © Matthias Ledwinka. Image from insight and also in- of knowing best how to use their resources time and energy, thereby enabling cludes people in society whose ability to and what actions to take to achieve their them to go Photo of marginally further than work is limited or ended. goals.” Second, Smith’s “economizer ar- we did in securing their—and thus, gument” holds that because we seek to indirectly, everyone else’s—ends. Otteson’s book is an excellent introduc- better our own condition, we will seek out tion to Smith and a valuable resource for the most efficient use of our resources in Otteson’s book is part of the excellent those who study him. His notes and bib- our “peculiar and unique circumstances” Bloomsbury series “Major Conservative liography are a vademecum for scholars to maximize our own output and return and Libertarian Thinkers,” and Otteson wanting to wade into historical studies on our own investments. Third is the “in- takes pains to show that Smith is not just and contemporary uses of Smith’s visible hand argument” itself, which Otte- an economic thinker, but an important thought. It is also a good, short read— son calls “trickier than it seems” and re- philosophical mind whose recognition is perfect to give to those who thumb their quiring “delicacy” in parsing. While peo- finally coming in other fields like linguistics nose without knowledge. ple work for the best “return” on their in- and moral philosophy as well. While some David Paul Deavel is associate editor of Logos: vestments of time, resources, and energy have tried to pigeonhole Smith in modern A Journal of Catholic Thought and Culture principally to benefit themselves and those terms as either a proto-progressive or an and the 2013 winner of the Novak Award. closest to them, they benefit others as ideologically minded libertarian, Otteson rejects both of these characterizations. well. Otteson explains that this division

Spring 2013 | Volume 23 | Number 2 9 A Catholic Revolutionary By Samuel Gregg

This article is excerpted from Tea Party Catholic point of this exercise was to elicit the dence to depart this world, Charles Carroll by Samuel Gregg. The new book draws upon American colonists’ implicit agreement to was also distinguished by the fact that he Catholic teaching, natural law theory, and the the British Parliament’s right to tax the was its sole Roman Catholic signatory. But thought of the only Catholic Signer of Ameri- American colonies. long before most of the other Founders, ca’s Declaration of Independence, Charles Carroll had concluded America should be Carroll of Carrollton—the first “Tea Party Opposition to what many Americans free. “In time,” he said in 1763, “it will Catholic”—to develop a Catholic case for the viewed as the British government’s latest and must be independent.” values and institutions associated with the free arbitrary act was fierce in Maryland. Few economy, limited government, and America’s were more outspoken in their opposition In signing the Declaration, Carroll argu- experiment in ordered liberty. than one of its leading public figures, ably put more at risk, at least materially, Charles Carroll of Carrollton. “It will not than any other member of the Revolu- On October 15, 1774, the ship Peggy Stew- do,” Carroll insisted, “to export the tea to tionary generation. At the time, he was art owned by the Annapolis mercantile Europe or the West Indies. Its importation probably the richest man in America. company of Dick and Stewart sailed into is an offense for which the people will not the harbor of Annapolis in the colony of be so easily satisfied.” Nevertheless the cause of liberty meant Maryland, carrying with it a cargo of tea. so much to Carroll that he was willing to On arriving, the ship’s owner paid the tax Carroll was no man of violence. Such back what must have seemed a forlorn then applied by Britain to importations of qualms did not, however, prevent Carroll endeavor to many at the time. But Car- tea to its American colonies in accordance from proposing that the owner of the roll had always embraced the deeper with the Tea Act of May 1773. Peggy Stewart, Anthony Stewart, make meaning of his family’s motto: Ubicumque amends—and save his own skin—by cum libertate: “Anywhere so long as There This law was intended to avert bankrupt- burning not just the tea but also his ship! Be Freedom.” This devotion to freedom cy of the East India Company which had was noticed by many of Carroll’s fellow lobbied the British Parliament to exempt Even some of Carroll’s equally angry revolutionaries. Speaking of Carroll, it from the tea import duties which its contemporaries were taken aback by the John Adams remarked: “In the cause of colonial competitors were required to pay. strength of Carroll’s convictions on this American liberty, his zeal, fortitude and As if this was not enough, the Company matter. They would have been less sur- perseverance have been so conspicuous was also granted the privilege of being al- prised had they known that after Brit- that he is said to be marked out for par- lowed to ship its tea directly to agents in ain’s imposition of the Stamp Act seven ticular vengeance by the friends of Ad- America instead of placing its tea on open years earlier, Carroll had warned his ministration; but he continues to hazard auction in Britain. The Company was thus English friends that the Americans “are his all, his immense fortune, the largest able to undercut American merchants not yet corrupt enough to undervalue in America, and his life.” who were required to purchase tea by the Liberty, they are truly sensible of its regular process of passing through the blessings, and not only talk of them as Unlike the other signers, however, Car- higher-taxed British controls. they do somewhere else, but really wish roll and his family knew in a particular their continuance.” way what it meant to have one’s liberty Leaving aside the inherent injustice of violated. Until the 1770s, Carroll was using state power to privilege one com- Though most often remembered as the formally barred from voting or holding mercial enterprise over others, the political last Signer of the Declaration of Indepen- public office in Maryland because of his

10 Religion& Liberty Acton Catholic faith. Carroll also knew that, un- FAQ like the other revolutionary leaders, his Catholicism made him especially suspect to the British government (and more Why is Acton Participating in ArtPrize? than a few of his fellow revolutionaries). Philanthropist Rick DeVos has described ArtPrize, a public art competition Another feature distinguishing Carroll within the city of Grand Rapids, as a “celebration of creativity.” DeVos developed from his fellow patriots was his reasons ArtPrize five years ago and it’s been instrumental in the continued economic for making his stand for freedom. All of and cultural development of downtown Grand Rapids. The ArtPrize competi- Carroll’s biographers affirm that his po- tion and exhibits epitomizes the characteristics of human flourishing. That is litical and economic thought was influ- one of the reasons it makes sense for the Acton Institute to lend its support enced by his Catholicism. Carroll was quite aware that the Catholic Church had and get involved as one of the display venues. always insisted that the state had certain ArtPrize, which takes place from September 18 – October 6, is an instrumental legitimate functions. Yet the same Church event for education and cultivating entrepreneurial skills. The 19 days of public also maintained—and continues to do exhibits and art competition is completely free to the public. A total of $560,000 so—that there were bounds beyond is available to winners at ArtPrize. The public participation and interaction with which governments cannot go. the art pieces has proven to be extremely attractive and I’ve witnessed the The limits of state power vis-à-vis the popularity of ArtPrize explode in the Grand Rapids community over the years. rights of individuals and communities In our new building, we are proud to feature the art work of Mary E. Anderson, were central to the events leading to the Mic Carlson, Daniel Jacob, Phil Jensen, and Jenny Lynn. The art on display will American Revolution. The sources to which America’s Founders turned in ex- include sculpture, textiles, and oil paintings. Three of our artists hail from plaining their choice to embark upon a Grand Rapids and the others are from California and the state of Washington. new experiment in ordered liberty were When we made the decision to acquire and renovate an historic building, one diverse. They ranged from classical fig- of the reasons was to increase our visibility in the Grand Rapids community. Last ures associated with the Roman Repub- year, ArtPrize attracted 400,000 visitors to downtown Grand Rapids. Our in- lic, to philosophers such as John Locke. The language and ideas employed by volvement with ArtPrize, which we hope to continue on an annual basis, will many of these figures when discussing allow us to welcome thousands of new visitors to our building. In fact, the Acton questions of liberty, property, and the building features a 2011 ArtPrize winning mural on the exterior (East) wall. nature of government was not, however, I have asked some of our staff to volunteer to be present to talk about the art completely dissimilar from that of the work on display but also be available to talk about the ideas and mission of the Catholic tradition. All belong, after all, to Acton Institute. We hope that a number of visitors will take a deeper look at the Western canon of ideas. our work as we are able to showcase a very professional looking and attractive Notwithstanding these similarities, the building within the community. Catholic position in favor of limited gov- As an organization, we’ve wanted to be a participant in ArtPrize for a number ernment and the free economy does dif- fer in important ways from pre-Christian of years. Thanks to the generous support from our donors, we are now able to and post-Enlightenment thought. These take advantage of this opportunity and show that we are fully invested in this disparities owe much to Catholicism’s community in every sense of the word. specific understanding of the nature of In 2013, apart from ArtPrize, art is featured prominently throughout our new human freedom. For Catholics, human building, including in our new Prince – Broekhuizen gallery adjacent to our freedom is grounded in what man is—an 200-seat auditorium. We hope our friends and visitors are inspired by the art individual, sinful, and social being graced with reason and free will—and directed and you find the pieces as a reflection of the beauty of our Creator. to what some Catholic thinkers describe as “integral human flourishing.”

Kris Alan Mauren Executive Director

Spring 2013 | Volume 23 | Number 2 11 Nemat interview continued from page 3 woman because we had never talked designed to break the human soul. It is So all of these thought processes, they about anything but the weather. She died designed to strip your dignity. That is each led from one thing to the next and and after her funeral at my brother’s what torture did to me. And then I was in solitary confinement, people would house in Toronto, I had my very first psy- given a death sentence and then I was tell you that it’s easy to go insane and I chotic episode. This was in 2000, 16 years left in this very strange place called was so bored out of my wits and I had no after my release. I went to sit down next death row prison; it is this surreal feeling books. I had nothing. It was a period of to my father and he looked at me and he of limbo between life and death. I had to picturing a never-ending canvas board said, “Marina, your mother forgave you come up with a way to understand what with nothing to fill it with except really before she died,” and I suddenly realized was happening and why was it happen- dark thoughts. I started thinking that I he means my mother forgave me because ing. I tried to discern what my role in really needed company really badly. That of my imprisonment. this whole bizarre and indescribable sce- is when I began conversing with God. I

- nario was for my life. started wondering what my family and So I opened my mouth to ask, “What do friends were doing without me and I just you mean?” and what came out was a In solitary confinement, I gradually

Grand Re - Armies Cour had this feeling that I had been erased by the regime.

I had grown up as a Christian so I had taken a lot of catechism, but the next step was questioning God. I go to this point where I could decide to be really angry with God but then I began to think about the crucifix and what Christ suffered. And then there was this sur- rendering process where I knew only God was going to be able to get me out of this situation.

I think a lot of Americans and Christians in the West feel powerless about the amount of persecution going on in the Middle East and Marina Nemat at this years Acton University signing copies of her memoir about growing up in Iran, serving time in Evin Prison, and speaking out against the Iranian government. other parts of the world. How can the average person make an impact in fighting against horrific scream and then I collapsed. started to use my writing in a very philo- persecution and torture today? Photo of Photo of view of the Eventually there was a doctor there, she sophic way. How much philosophy did I I think feeling powerless is the greatest came over me and she helped me. I real- really know at the age of 16? Almost enemy to us as human beings. I think ized I had to take this matter into my nothing, but I had this practical way of the moment we feel helpless and we own hands so I started writing as a way dealing with everyday matters. I found stop engaging, that is the moment that to tell my story. My experiences gradu- out my sentence was commuted to life in we allow evil to thrive and become em- ally came out and I was having more and prison. I learned that it doesn’t matter powered. It is the silent majority that more psychotic episodes and it was just what your sentence is; they could kill allows atrocities to happen. Think about getting worse. I thought maybe writing you tomorrow or in five minutes. People Germany and think about the Holocaust, will help. It actually made it worse, so had served their time and instead of if millions stood up and intervened to then I thought I should publish my ex- being released, they were executed. stop Hitler from shipping Jews to con- perience so that the world will know When I was on death row, I thought a lot centration camps, the Holocaust would what happened. about when they decide to kill me; never have happened. The war might How do you feel like your imprisonment and would my captors give me a choice on have ended sooner. But the average citi- experience of being tortured strengthened how I would die? That was one of the zen is usually discouraged, usually feels your Christian faith? thoughts that actually preoccupied me helpless, usually feels insignificant and for quite some time and I would wonder usually feels afraid, and that is an ob- It completely broke me at the beginning, if they were going to shoot me, hang me, stacle too. as a Christian and as a human being. or stone me? I even thought they might That is the point of torture. Torture is not First of all, the important thing is to not crucify me. I thought which one would I designed to get information. Torture is to forget morality and the dignity of the choose if there was an option? person. Justifying any evil act, including

12 Religion& Liberty murder and torture, is wrong. We do of the people. So at the first opportunity neighbors. Iran is doing everything 30 evil, we become evil, we allow evil to they got in 1979, Ayatollah Khomeini years ahead, and it did that too by choos- thrive in us and that is not what is meant came along and said, “You know what? ing an Islamic government. for us. So the first step is to understand The U.S. has really damaged us and I’m Political Islam really began in 1979 Iran. that when you want to fight evil, you going to free you from that.” They be- There’s a lot to learn from that. Several cannot do it by doing evil. We have to lieved it! The people of Iran were very countries are trying the exact same get our morality straight first to make naïve back then and they believed him sure we know what’s right and why it is route. Now we are 30 years ahead, so is right. The only way to proceed on these the result of these movements going to be the exact same as it was in Iran? Not issues is to follow Christ and his exam- “ When you look at the ple. He told us that it is in meekness that necessarily, but the possibility is there. we find strength. world around you, I think it’s quite remarkable what has Obviously I wouldn’t say sell everything you have to remember been going on in Turkey. It is the model you own and move to the Middle East. I that human dignity of stability and yet the people of Turkey would say look around you, look at the are getting worried and thinking some of circle around you, look at the talent and should be the number the dissidents mirror Iran. So they’re gifts that God has given you and consider- one priority.“ thinking, do we want to try an Islamic ing your own talents, do something to government? Let’s look at Iran. No, we make the world around you a better place. don’t really want to try the Islamic state, but there are divisions in the country. I think what the world needs more than because he was a man of God. Turkey still has a certain degree of de- anything is the change of heart in the I mean we had these terrible govern- mocracy, but is it strong enough to allow person. Goodness doesn’t need to just ments, let’s say for example in Egypt with the people to steer it in the right direc- happen in the Middle East. We have a Hosni Mubarak, who was propped up by tion? I don’t know. We’ll have to wait desperate need for moral clarity all America. So now is Egypt moving toward and see. around us. Start making an impact democracy? I certainly doubt it. Probably where you are and then work your way You talked a lot about your passion for reading one dictator replaces another one. up and then allow God to take you to in your book and some of the books that you where you have not considered going. When you look at the world around you, read growing up. What are a couple books that Start it right where you are and then if you have to remember that human dig- sustained you through hardship and have you’re supposed to go where you have nity should be the number one priority. been meaningful for you? never considered going, it will happen If you don’t focus on that, the West will I read a lot of Jane Austen and C.S. gradually if you remain open to it. reap the whirlwind. Unfortunately, Lewis and it allowed me to escape to a America is making many of the same It was just a few years ago that people were world where things were beautiful and mistakes again. protesting the government in Iran and we magical and made sense. Then the Ira- nian Revolution happened and reading saw action being taken in the street. Do you With what has happened in Cairo with the anything except Islamic texts became feel like maybe America or the West did Arab Spring and some of these revolutions illegal, so I basically stopped or read a enough to support them? conducted by the Syrian rebels, what lessons whole lot less. can they learn from Iran? There are some No. America has really made some leaders and Americans that feel like it’s going harmful decisions in the Middle East. In And when I was released from prison, I to result in democratization. 1953 there was a CIA coup staged in discovered that my mother had washed Iran. Mohammed Mosaddegh, who led Iran did what the Arab world is doing my books because she had no other the first democratically elected govern- today. Mubarak, the Shah, a Western- way to destroy them, so she washed ment in Iran, was overthrown. The CIA backed government with a lot of money them in the washing machine and staged a coup because Iran wanted to and weaponry poured into it. The West mixed the pages in with the garbage. nationalize the oil. stood by the Shah the same way that it That was her way of destroying them. stood by Mubarak and, of course, it But when I’m in real trouble, when America, like any other country, looks eventually backfired. things get cloudy and I’m not quite sure out for its own interests first. I under- what to do, the only book that relieves stand that is the way it goes, but at the If you look at the culture of Iran and the that pressure is the Bible. There’s no same time we have to keep morality in culture of the Arab world, you would see substitute for the Word. mind. We have to ask ourselves if we that Iran is really the Persian Empire. It want oil at any cost? Many Iranians re- is the cradle of civilization. Iran has al- membered that America was much more ways been ahead when it comes to ev- concerned about cheap oil than the will erything, when compared to its Arab

Spring 2013 | Volume 23 | Number 2 13 In the Liberal Tradition

Margaret Thatcher [1925 – 2013]

No one would remember the Good Samaritan if he’d only had good experienced difficulties, particularly with the oil embargoes intentions; he had money as well. and their inability to answer demands from union activists. This led to their ousting in the general election of 1974. Margaret Thatcher was the only female Prime Minister of the Thatcher’s popularity and actions as Education Secretary bet- United Kingdom and was leader of the Conservative Party tered her reputation among Conservatives. In 1975 she was from 1975 to 1990. Thatcher won the general election for appointed Leader of the Opposition; a position she held Prime Minister three times (1979, 1983, and 1987) before until her election as Prime Minister in 1979. finally stepping down in 1990. Conserva- tives hail Thatcher as the Her political style was so unique that the public coined “Iron Lady” for her unwav- her convictions as “Thatcherism,” a philosophy that is ering conviction to her politi- often compared with Reaganomics and 19th century cal beliefs and commanding liberalism. Thatcher governed her 11-year tenure as leadership style. It’s a moniker Prime Minister under the ideas of economic rational- she first received from The Red ism; advocating free markets, low inflation, Mone- Star, a Soviet army newspaper tarist economics, tax cuts, privatization, and low that profiled her harsh denounce- public expenditures. These policies allowed ments of communism. Thatcher to guide the United Kingdom out of a recession and win re-election twice. Thatcher was born Margaret Hilda Roberts in Lincolnshire County, It was her belief in human dignity and social England. As a young adult, she was a justice that largely shaped her political convic-

chemistry student of Somerville Col- Wikimedia Commons tions which she clung to unyieldingly. Born the daugh- lege, Oxford who was passionate about Margaret Thatcher. ter of a Methodist pastor, Thatcher was exposed to Biblical liberty and free market economics. This love of free- principles at an early age. She was raised as a devout Method- dom led to her election as President of the Oxford University ist and kept her Christian faith throughout her later life as a Conservative Association in 1946. Thatcher spent the 1950s member of the Anglican church. During a 1978 Interview raising her two children with husband Denis Thatcher, study- with Richard Dowden of the Catholic Herald, Dowden stated ing to be a barrister of taxation, and running unsuccessfully that, “Mrs. Thatcher’s defense of the individual against the for parliament (1951, 1955). In 1959, she was elected as a MP State is in her eyes founded on a Christian concept of man.” for a seat in Finchley; a victory that launched Thatcher into a Margaret Thatcher realized that the free market was not the 31-year-long career in politics. ultimate end of the civil society. A moral culture was needed Thatcher served as a Member of Parliament representing whose values came from faith. Right before her rise to prime Finchley for 11 years. At the House of Commons she spent minister, she declared, “The basis of democracy is morality, much her time condemning labor schemes, education policies, not majority voting. It is the belief that the majority of people and high taxes in the United Kingdom as dangerous endeav- are good and decent and that there are moral standards ors that pushed the nation further and further down the path which come not from the State but from elsewhere.” In her of statism. Her ability to answer tough questions and spar with book, Statecraft: Strategies for a Changing World, she reminded the opposition earned her a spot in Edward Heath’s Cabinet in Americans to “never believe that technology alone will allow 1970 as Education Secretary. Heath’s reign as Prime Minister America to prevail as a superpower.”

14 Religion& Liberty Rev. Robert A. Sirico

Margaret Thatcher [1925 – 2013] Creative Destruction It is heart-breaking: a major city in We humans benefit from “creative destruction” as well, al- our nation, Detroit, filing for though we don’t call it that. From a Christian perspective, bankruptcy. For anyone having we talk about sin, forgiveness and redemption. If we remain visited Detroit recently, there are in sin, of course, nothing new grows. When we recognize prominent images: rows of ruined the destruction of sin in our lives, and we desire change, the houses, empty lots given over to creative force that God has blessed us with allows us to re- weeds and strewn garbage, empty create ourselves. That is – again, in Christian terms – grace. storefronts and graffiti. Just a few decades ago, Detroit was The psalmist wrote of this destruction and renewal in our a major hub of industry, vitality and culture. relationship with God: Many issues are at play here, and I don’t mean to discuss He redeems your life from destruction, he crowns you with them all. Instead, I wish to focus on something I related in kindness and compassion. He fills your lifetime with good; Defending the Free Market: the Moral Case for a Free Economy. your youth is renewed like the eagle’s. Ps. 103:4-5 One chapter in that book focused on “creative destruction:” Each one of us can cite examples in our own lives of how great … the phenomenon whereby old skills, companies, and things came from what seemed to be tragic circumstances. I’ll sometimes entire industries are eclipsed as new methods and businesses take their place. Creative destruction is seen in end with a quote from my late friend, Chuck Colson. layoffs, downsizing, the obsolescence of firms, and, some- …all at once I realized that it was not my success God had used times, serious injury to the communities that depend on to enable me to help those in this prison, or in hundreds of them. It looks horrible, and, especially when seen through others just like it. My life of success was not what made this the lives of the people who experience such economic up- morning so glorious -- all my achievements meant nothing in heaval, it can be heartrending. But think of the alternative— God’s economy. No, the real legacy of my life was my biggest What if the American Founders had constructed a society failure -- that I was an ex-convict. My greatest humiliation -- where no industry was ever allowed to go under because it being sent to prison -- was the beginning of God’s greatest use would mean a lot of innocent people losing their jobs? I of my life; He chose the one thing in which I could not glory mean, have you ever met a livery yard owner or a stable boy? for His glory. (Charles Colson, Born Again) How about a blacksmith or a farrier? Do you have among your acquaintances any makers of bridles, saddles, chaises, Chuck Colson recognized the force of “creative destruction” coaches, or buggy whips? in his life. What could have been the most harrowing and Clearly, this is not an easy issue, nor is it particularly pleas- damaging of events became the seedling of Prison Fellowship, ant to live through. Yet, it happens all the time, even in an organization that continues to serve tens of thousands of nature. Take the idea of a controlled burn in a forest. It’s a prisoners, ex-prisoners and their families. technique sometimes used in forestry management: a cho- Times of creative destruction are painful, but necessary – in sen area is carefully burned. Why? There are some seeds, business, in nature, in our lives. We must focus on the such as sequoia, that require fire to break down the seed psalmist’s themes: kindness, compassion, goodness and re- coating. They won’t grow without it. newal. Even in the midst of loss, disruption and endings, Are we not seeing something similar in places like Detroit? we see new growth, fresh and green with expectation. The old ways of doing business are gone, and new ones must – and will – grow. Many talented and intelligent people Rev. Sirico is president and co-founder of the Acton Institute. are already at work in Detroit, re-imagining that city.

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