Turkey: Islam's Bridge to Religious and Economic Liberty? an Interview with Mustafa Akyol

Spring 2008 | Volume 18 | Number 2 Religion Inside this issue

Baker Libertarians and Social Conservatives •Nothstine The Theology of John Wesley • • Fantini The Ethics of the Common Good in the Liberty Social Doctrine of the Church • In the Liberal Tradition Wilhelm Röpke • Sirico The Mis- & taken Faiths of Our Age

Turkey: Islam's Bridge to Religious and Economic Liberty? An interview with Mustafa Akyol

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

of connection, notwithstanding messy some important contemporary issues public blow-ups like the [Mike] Hucka- in the church and state. bee/Club for Growth affair, are much Paola Fantini reviews Cardinal Tarcisio stronger than the forces pulling the two Bertone's The Ethics of the Common Good groups apart." This is an important piece in the Social Doctrine of the Church. Fan- amid recent talk about the struggles of tini has also translated the prologue to American conservatism and its ability to the book by Russian Orthodox Metro- achieve a broad base of support needed politan Kirill, and an excerpt from that for a governing majority. Some critics appears in this issue. It is notable that have even rushed to predict the demise her work is the first review and transla- of free markets and conservatism be- This issue of Religion & Liberty offers per- tion of any kind to appear in English. cause of troubled financial markets and haps a more international perspective Fantini is an intern in the Rome office a lack of prudence from financial lead- than past issues, and that is beneficial of the Acton Institute, and we are in- ers. Baker currently believes social con- since we live in a very globalized society debted for her contribution. today. We are fortunate to offer an in- servatives and libertarians have "little terview with Mustafa Akyol, who spoke natural tendency to trust each other," Other highlights include Rev. Robert at last summer's Acton University. while also noting the suspicion of power Sirico's column "Mistaken Faiths of Akyol, a critic of Islamic extremism and will continue to unite the two groups Our Age" and In the Liberal Tradition's Turkish secularism, is also a defender of towards common goals. profile of Wilhelm Röpke. They are worth mentioning because they call us free markets and the positive role Islam Acton's Ray Nothstine reviews Ken- to return to the core message of the can play in a democratic society with a neth J. Collins's book The Theology of Acton Institute: a free society, the dan- greater interest in economic freedom. John Wesley. Wesley was an English An- gers of collectivism, the need for strong glican cleric who launched an evan- Hunter Baker offers an excellent analy- ethics infused in the marketplace, and gelical revival, resulting in the found- sis of the political marriage or coopera- most importantly, the relationship of ing and growth of Methodism world- tion of social conservatives and libertar- man and his Creator. ians. Baker offers a broad history of the wide. The book is an overview of relationship while suggesting "the points Wesley's theology, and also engages

Editorial Board Contents

Publisher: Rev. Robert A. Sirico Interview: Mustafa Akyol ...... 3 Executive Editor: John Couretas Can Libertarians and Social Conservatives find Common Ground? Hunter Baker ...... 4 Editor: Rev. Raymond J. de Souza The Theology of John Wesley: Ray Nothstine ...... 7 Managing Editor: Ray Nothstine Acton FAQ ...... 8 Graphics Editor: Peter Ho Cardinal Bertone’s The Ethics of the Common Good in The Acton Institute for the Study of Religion and Liberty promotes a free so- the Social Doctrine of the Church: Paola Fantini ...... 9 ciety characterized by individual liberty and sustained by religious principles. Double-Edged Sword ...... 10 Letters and requests should be directed to: Religion & Liberty; Acton Institute; 161 Ottawa Ave., NW, Suite 301; Grand Rapids, MI 49503. For archived is- Metropolitan Kirill on Economic Globalization and the sues or to subscribe, please visit www.acton.org/publicat/randl. Social Consensus ...... 13 The views of the authors expressed in Religion & Liberty are not necessarily In the Liberal Tradition: Wilhelm Röpke ...... 14 those of the Acton Institute. Column: Rev. Robert A. Sirico ...... 15 Cover Credit: Kapali Çarsi, the suk or grand bazar in Istanbul. Klaus Sandrini. © 2008 Acton Institute for the Study of Religion and Liberty.

2 Religion& Liberty Turkey: Islam's Bridge to Religious and Economic Liberty? An Interview with Mustafa Akyol

Mustafa Akyol

Mustafa Akyol is a Turkish Muslim writer they tended to belong to the more west- ket economy, sometimes makes more based in Istanbul, Turkey, where he is cur- ernized part of Turkish society. And there rently the opinion editor and a columnist for was a dichotomy of the rich seculars and Turkish Daily News, the nation’s foremost the poor religious people. But now that is English-language newspaper. He also writes changing. You now have a religiously de- a regular column for the Turkish national vout part of the society that has joined "The term free daily, Star. Akyol's articles have appeared in this new trend, and that creates a new market, or market The Washington Post, The Wall Street consumerism culture. Right now in Tur- Journal, International Herald Tribune, key you have conservative companies, economy, sometimes The American Interest, First Things, and which are making very fancy and expen- makes more sense." The Weekly Standard, among others. He sive products, and you have catalogs in has a book in Turkish titled, Rethinking which headscarves are being promoted by The Kurdish Question: What Went supermodels, and so on. Although secu- Wrong? What Next? (Doğan Publishing, larists perceive this integration as some- sense. This cultural allergy to capitalism is 2006). Akyol is currently working on a book thing dangerous because Islam is pene- created in Turkey by the left, through cul- in English on the future of Islam and the Is- trating into modernity, as they see it, I tural channels like movies. Turkish films lamic world. His columns are collected on the think it’s something website, The White Path (www.thewhitepath. healthy. That’s be- com), which is the English translation of his cause things that name. Akyol spoke at the 2008 Acton Univer- have been consid- sity in Grand Rapids on the subject of "Islam, ered modern, like Markets and the Free Society.” He was inter- capitalism, are viewed in Grand Rapids by Religion & Lib- being sensitized by erty executive editor John Couretas. Islamic values.

——————————————————— At the same time, you have observed that You say there’s a growing sector in Turkish there is resistance in society that is engaged with the market econ- some quarters in omy and that’s a healthy trend. Do you see Islam to capitalism that trend continuing in Turkey? because it’s identified Models promoting headscarves in Turkey There is in this economy a capitalist de- with this materialis- tic culture. You see the same thing in the West velopment, and this is important. In the are full of those kinds of corrupt capitalist from religious groups. How will that work past, generally speaking, the religious caricatures. Some Muslims have been in- itself out in Turkey? people were more of the peasant class fluenced by this as well, but now there is and they were mostly in agriculture—not Well, this is an issue where there is much this new current, this is changing. And in modern industrial production. Gener- debate. Among some people in Turkey, although people might still have these ally speaking, the bourgeois, the people generally there is an allergy to the word reservations about consumerism, they who were the capitalists, who were own- capitalism. The term free market, or mar- understand that you can start a business ers of production companies or industries, continued on pg 11

SummerSpring 2008 2005 | |Volume Volume 18 15 | |Number Number 2 1 3 Can Libertarians and Social Conservatives find Common Ground? by Hunter Baker

As the standard bearer for American con- Perhaps nowhere is the tension greater marriage), prevent avant garde develop- servatism for two decades, Ronald Reagan and more consequential than between ments in biological experimentation, and effortlessly embodied fusionism by uniting the socially conservative elements of the a variety of other issues outside (from Mont Pelerin style libertarians, populist group and devotees of libertarianism. the libertarian perspective) the true Christians, Burkean conservatives, and na- The two groups have little natural ten- mandate of government that cannot tional security voters into a devastatingly dency to trust each other when not con- seek to define the good, the right, and successful electoral bloc. Today, it is nearly fronted by a common enemy as in the the beautiful for a community of indi- impossible to imagine a candidate winning case of the Cold War. Libertarians sim- viduals. To the degree social conserva- both New York and Texas, but Reagan and ply want to minimize the role of govern- tives seek to achieve some kind of collec- that group of fellow travelers did. ment as much as possible. For them, tive excellence along the lines suggested In the meantime, the coalition has begun questions of maintaining strong tradi- by Aristotle and Thomas Aquinas, liber- to show strain as the forces pushing out- tional family units and preserving sexual tarians see a mirror image of the threat and/or bioethical mores fall posed by big-government leftists. into an unessential realm as Equally intense suspicions exist on the far as government is con- socially conservative side of the relation- cerned. The government, ship. Libertarians can appear to be ob- echoing the thought of John sessed with money and a desire to be left Locke, should primarily occu- alone, unencumbered by any obligation py itself with providing for to their fellows other than not to inter- physical safety of the person fere with their lives. The tension inher- while allowing for the maxi- ent in the relationship erupted during mum freedom possible for the American presidential primaries Ronald Reagan pursuit of self-interest. when the libertarian-oriented Club for Social conservatives similarly Growth clashed with former Arkansas ward exceed those holding it together. view the government as having a pri- Governor Mike Huckabee, a Christian The Soviet Union, once so great a threat mary mission of providing safety, but conservative. Club for Growth seemed to that Whittaker Chambers felt certain he they also look to the law as a source of single out Huckabee for the most un- was switching to the losing side when he moral authority. Man-made law, for began to inform on fellow Communist them, should seek to be in accord to agents working within the United States, some degree with divine and natural “Do libertarians and so- evaporated in what seemed like a period law. Rifts open wide when social conser- cial conservatives with of days in the early 1990s. Suddenly, the vatives pursue a public policy agenda religious concerns have ultimate threat of despotic big govern- designed to prevent divorce, encourage ment eased and companions in arms had marriage over cohabitation, prevent new a relationship worth the occasion to re-assess their relation- understandings of marriage from emerg- preserving?” ship. The review of competing priorities ing (e.g. gay marriage or polygamous has left former friends moving apart.

4 Religion& Liberty charitable view possible of his free-mar- Meaningful freedom required the exercise encourage marriage rather than cohabi- ket bonafides. Rather than attempt con- of virtue on behalf of citizens. The con- tation and discourage divorce. Social ciliation, Huckabee apparently relished nection between religion and virtue was statistics from the last twenty years es- easy to make. tablish in a fairly uncontroversial fashion After all, even that children from intact, two-parent Voltaire hid his families will, on average, perform better skeptical con- in school, be less likely to get pregnant versations about out of wedlock, be less likely to do drugs religion from or abuse alcohol, and are substantially his servants for less likely to spend time in prison. If fear they’d steal there are policies that can actually in- the silver if re- crease the likelihood that children can be leased from fear raised in intact families, then it makes of divine pun- sense to pursue those policies (within ishment. reason) because they will become, on average, more virtuous citizens less like- U.S. Capitol building, Washington DC Put very simply, the travail of ly to impose costs on others through freedom is this: Immoral actors take ad- the attack and labeled the small govern- vantage of moral ones. If everyone has to ment group “The Club for Greed.” rationally suspect others of immoral be- “Social conservatives The question, borrowed from the longest havior in order to protect themselves, running feature in women’s magazine then the value of exchange is severely press for public policies history, is “Can this marriage be saved?” undercut by the cost of self-protective ac- that tend to increase so- Do libertarians and social conservatives tion. Eventually, in an attempt to ease cial capital by improving with religious concerns have a relation- the expense of self-protection, partici- ship worth preserving? As a Christian pants petition the government for regula- citizens.” with strong sympathies toward social tion. Regulation undercuts the entire conservatism, I can help address part of libertarian idea. The key, of course, to that question. My answer is that liber- breaking the cycle of advantage-taking tarians and social conservatives have a and regulation-building is to change the moral failures. If the logic here is sound, strong interest in seeing each other per- nature of the actors. The more virtuous then libertarians have an incentive to sist in the American polity. Perhaps a the actors, the less opportunistic behav- consider at least some policy activities of libertarian analyst can address the issue ior, and the more confidence all actors social conservatives as potentially justifi- from the other side. can have at the outset of exchange. What able and beneficial even within a libertarian framework. So, why should libertarians see value in is needed is trust. With trust, the costs of what social and religious conservatives transaction rapid- hope to achieve? The answer lies in the ly decline and the concept at the core of the American ex- need for govern- periment. America is not about unfet- ment regulation tered freedom. America is about a par- and enforcement ticular type of liberty that has been the moves down- glory of the Western heritage, ordered ward, as well. liberty. Freedom without a strong moral Social conserva- basis ends up being an empty promise. tives press for The American founding generation un- public policies derstood the problem very clearly. The that tend to in- solution that appealed to a great many of crease social capital by improving them was to encourage religion among Milton Friedman the American people. In their view, the citizens. Christian religion helped make citizens fit Just as an example, consider the social The crux of the matter is social capital. for a republican style of government. conservative push toward policies that Social capital is the name we give the

continued on pg 6

Spring 2008 | Volume 18 | Number 2 5 Libertarians and Social Conservatives continued from page 5 value generated by the virtuous actions only of a group of thinkers influenced by gious conservatives and libertarians is and attitudes of the people. A society with Locke, but also by the Calvinism that school choice. Prior to September 11, the a libertarian style government is a near had long been prominent in the new movement for school choice was gaining impossibility without substantial social cap- world as the faith of the Puritans. steam very rapidly. It was the rare initia- ital. No trust, no virtue, no small govern- This suspicion of power continues to unite tive that seemed to fit libertarian purposes ment. This formula is virtually axiomatic. social conservatives and libertarians. While easily while simultaneously addressing Another point of connection between libertarians might protest that social con- the question of social justice. After Sep- libertarians and social/religious conser- servatives seek to expand the government’s tember 11, the war on terror sucked all vatives occurs because of theology. So- interest in “private” matters of sex, repro- the air out of the room for creative social cial conservatives tend to believe human duction, and marriage, the reality is that policy advances, and school choice moved beings are tainted by a sinful nature. If they have primarily fought a rearguard well down the national agenda. we are all sinful, then how sound a pol- action in which they attempt to preserve School choice hasn’t gone away, though. icy is it to place a great deal of power in laws under attack by an activist judiciary. It is a matter that promises to re-emerge a government of one person or of many Social conservatives have not fought for powerfully when domestic policy again some new regime of moral authority at moves to center focus. A great many the expense of freedom. Rather, they evangelicals probably came to know of “This suspicion of have tried to save the old one because of Milton Friedman because of his work in power continues to the educational effect of law. school choice rather than because of his justly famous broader work in economic unite social conserva- When it comes to new ideas about ex- panding government, social conserva- theory. For libertarians the interest tives and libertarians.“ tives are largely still quite reserved ex- comes from harnessing the power of actly because of their desire not to feed a competition to improve the entire edu- bureaucratic beast likely to develop an cational system and to take a step to- persons? Though the Christian revela- agenda independent of its intended pur- ward privatizing a massive public under- tion, for example, does not aim its canon pose. As a group, they would far prefer taking. Social conservatives perceive specifically against monarchy or any to see mediating institutions take on the those virtues, but are more interested in other kind of high-powered govern- great social reforms of the day, just as the protection school choice offers for ment, the practical outworking of a doc- they would prefer to see the church re- their right to control the education of trine of original sin is that power should turn to a much more prominent role in their children and to insulate them from what they view as the indoctrination of left-wing ideology. So, can the marriage be saved? Are libertarians and social conservatives des- tined to grow further apart or can they unite around these points of connection involving social capital, suspicion of government power, and the privatization of public education? I submit the points of connection, notwithstanding messy public blow-ups like the Huckabee/Club for Growth affair, are much stronger than the forces pulling the two groups apart. This survey demonstrates how much they have in common and how fruitful Signing of the Constitution of the United States conversation between the two can be. Hunter Baker, J.D./Ph.D. is an assistant pro- addressing both the needs and root be restricted, checked, and divided. The fessor of political science and special assistant to causes of poverty. American constitutional regime set up the president at Houston Baptist University. by the founding generation should sur- Another issue that offers great promise prise no one. It was a likely outcome not for the relationship between social/reli-

6 Religion& Liberty Libertarians and Social Conservatives continued from page 5

The Theology of John Wesley Review by Ray Nothstine

Kenneth J. Collins offers an insightful by which our peace, our reconciliation to tian perfection. It often evokes charges study that blends the historical and con- God, was to be purchased.’” of works righteousness from critics. Col- temporary in The Theology of John Wesley: lins skillfully traces Wesley’s view on Wesley’s views on justifying faith mirrored Holy Love and the Shape of Grace, published sanctification and explains the strong Martin Luther and John Calvin. Wesley’s in 2007 by Abingdon Press. The book is influence of English Reformers as well as own new birth experience occurred at Contemporary in that Collins makes a the Eastern (catholic) Fathers. Wesley’s Aldersgate in 1738 while listening to a strong case for the relevancy of Wesley’s views on entire sanctification also show reading of Luther’s preface of the Epistle theology and legacy for today. The author a blending of Protestant free grace and to the Romans. In his agreement with is quick to point out that John Wesley was the more Catholic view of co-operant Calvin on justification Wesley declared, ”I not a systematic theologian, thus some grace. Entire sanctification is in part a do not differ from him a hair’s breadth.” theologians and scholars find him easy to reaction to antinomianism, where peo- Collins goes on to state, ”Wesley believed dismiss, while others view him through ple disregarded God’s law because of a that this teaching was also expressed in their preferred theological traditions. belief in cheap grace or a ”once saved the ancient authors; especially in Origen, always saved” mentality. Collins argues that Wesley crafted a the- St. Cyprian, St. Chrysostom, Hilary, Basil, ology that was extremely practical and St. Ambrose, and St. Augustine.” The passion and desire for holiness suf- organized around the Ordo Salutis. The fered, and Wesley’s ministry stressed the While justification and the new birth of- order of salvation is a theological term need for believers to mature and grow in fered a measure of assurance, there was outlining God working in the process of their Christian walk. ”Christian perfec- a greater assurance in the witness of the salvation that liberates man from sin. It tion, then, is another term for holy love. Spirit to the life of the believer. ”For Wes- makes sense that the theology of Meth- It is holy in that believers so marked by ley, the doctrine of assurance, the direct odism’s founder would emerge into a this grace are free from the impurities witness in particular, was so vital to the practical and invitational construct, since and the drag of sin. It is loving in that Christian faith that he not only referred Wesley’s mission was a powerful evan- believers now love God as their goal of to it as ‘one grand part of the testimony gelical revival in conflict with a nominal their being, and they love their neighbors which God have given to [the Method- folk Christianity that infected much of as they should,” says Collins. ists] to bear to all mankind,' but also eighteenth century England. considered it to be an important element One of the strong points of this book is The influence of the Protestant Reform- of the proper Christian faith,” says Col- Collins’s end of chapter sections titled ers is heavily visible in John Wesley’s lins. Wesley himself declared: ”Today and Tomorrow,” where he looks at views on justification and the atone- how Wesleyan theology might shape mat- By ”the testimony of the Spirit” I ment. While some liberal Methodist mean an inward impression of the ters of contemporary debate and signifi- scholars have attacked the penal substi- soul, whereby the spirit of God im- cance. Collins even offers a rebuke to tution theory of atonement, Collins re- mediately and directly witnesses to Wesley’s economic views on wealth, how- minds us that the substitutionary death my spirit that I am a child of God, ever well intentioned. Collins explains: that Jesus Christ hath loved me, and of Christ was central to Methodist theol- given himself for me; that all my ..Arguing ostensibly from a larger ogy, just as it was for the Reformers. Col- sins are blotted out, and I, even I, theme of proper stewardship, Wesley posited a ”zero sum” world in which lins notes, ”Drawing the relation between am reconciled to God. the suffering servant of Isaiah 53 and the maxim, ”if the poor have too little it must because the rich have Christ, Wesley reveals that at Calvary, Wesley’s most controversial theological too much,” by and large ruled the the lamb of God bore ‘those punishments teaching is entire sanctification, or Chris- continued on pg 8

Spring 2008 | Volume 18 | Number 2 7 continued from page 7 Acton FAQ day. As such, not only did he fail to recognize how capitalism actually works in a growing economy, even Why does Acton advertise in newspapers and in a mercantilist one, but also his concern for stewardship, of what magazines?” he called ”robbing the poor,” often developed upon such petty mat- For the last three years, Acton has been reaching out to readers of religious ters as the size and shape of wom- and secular publications with engaging, issue-driven advertising. These pro- en’s bonnets (and he forgets that fessionally produced advertisements have touched on a wide variety of poor workers often made these ac- cessories) or upon his favorite timely topics including poverty, malaria, trade, environmental stewardship, moral foibles of censure, the con- and the rise of the Religious Left. The ads use arresting images and thought- sumption of alcohol. provoking headlines and copy to pose important questions in fresh ways. This approach is very effective for reaching well-intentioned people of faith con- Collins also sheds considerable light on Wesley’s sacramental theology, his an- cerned about important issues, but who may not have yet formed clear social ti-slavery views, and his assistance to or economic positions. the poor. What emerges from this book One memorable issue ad carried a large image of a mosquito over the head- is an excellent framework for Wesley’s line: Let Us Spray. The ad attacked the erroneous notion, advanced for de- theology, with emphasis placed on Wesley’s own voice. The connected cades by environmentalists, that the pesticide DDT was an unmitigated evil. theme of holiness and grace is a theol- This thinking has kept DDT out of the fight to stop a disease that kills 2.7 mil- ogy that arose out of nothing less than lion people in developing nations annually. “We have a safe, powerful and love for the lost sheep and the commit- available weapon to fight malaria—but we’re not using it,” the ad says. “So ment to authentic conversion in the where is the moral outrage?” Not long after the ad ran, the World Health life of the believer. Organization issued a directive to ease the ban on DDT. Another ad that ran The Theology of John Wesley is a strong in the summer of 2008 showed an image of a wooden shack fitted with spew- reminder that Methodism’s emergence ing smokestacks. The headline—Why the worst pollution comes from pov- and character was at its root an evan- erty, not industry—pointed to the need for economic growth and advanced gelical reform movement. Collins even technology to address environmental problems. Another ad promoted the cites the acid test by Methodist mission- debut of Acton’s Birth of Freedom documentary by showing an image of the ary and theologian E. Stanley Jones on transcript of Rev. Martin Luther’s “I Have a Dream” speech. Any references the validity of a Christian church being to faith in the speech transcript had been blacked out. The headline: Remov- ”whether it can not only convert peo- ing God changes everything. ple from the outside to membership but also produce conversion within its own Acton issue ads most recently appeared for several months during the sum- membership. When it cannot do both, mer of 2008 in Christianity Today, a major Christian publication widely read by it is on its way out.” It’s an inspirational clergy. Readers were referred to a special page on the Acton website for a reminder that many Methodists need deep set of resources on these issues. More than 200 people also signed up for to reclaim their rich and vibrant heri- Acton publications. Some of the other publications that have carried Acton tage and heed the advice from their advertising include WORLD, Legatus, the Rocky Mountain News, Crisis and dioc- founder ”to preach Jesus Christ, and esan papers. The Acton campaign, produced by copywriter Catherine Snow him crucified.” and Grand Rapids agency Grey Matter Group, earned a number of advertising Perhaps nothing is more inspirational industry awards for its engaging style and effective messaging. than the author’s finishing remarks where he closes with a moving invitation for the broken, hurting, and mar- ginalized to find real liberty in the Kris Alan Mauren Good News Wesley preached. That Executive Director kind of impassioned invitation portrays a serious scholar with a pastoral heart, and nothing else is more Methodist or faithful to its founder.

8 Religion& Liberty Cardinal Bertone’s The Ethics of the Common Good in the Social Doctrine of the Church

Review by Paola Fantini Cardinal Tarcisio Bertone

Cardinal Tarcisio Bertone, the Vatican's national Conference held in Sibiu, Ro- and spiritual goods fundamental for a secretary of state and effectively the sec- mania: “All over the world, even in Eu- worthy life.” ond most important official in the Cath- rope, the modern process of radical glo- Bertone, by contrast, stresses more uni- olic Church, takes a close look at eco- balization of the market has deepened in versal, “transnational” aspects and never nomic globalization and the social na- human society the gap between those uses the nation-state as a center of focus. ture of markets in a book published in who succeed and those who fail, dimin- Recalling Pope Benedict XVI encyclical September, in Italian and Russian, by ishing the value of many people, has Deus caritas est, Bertone even criticizes the Libreria Editrice Vaticana. Bertone’s catastrophic environmental consequenc- nation-state for crowding out charity book, The Ethics of the Common Good in the es and, above all, due to climate change, with social spending. “The State, presup- Social Doctrine of the Church (L'etica del becomes incompatible with a harmoni- posing a [strong sense of] solidarity Bene Comune nella Dottrina Sociale della ous development of the planet.” among citizens to realize their rights, Chiesa) is also notable for its ecumenical Bertone is not as dour regarding the new makes social spending obligatory. In this character; it has a preface from Russian challenges brought on by rapid growth, way, the State compromises the principle Orthodox Metropolitan Kirill of Smol- stressing the potential common good re- of gratuitousness, denying space to prin- ensk and Kalingrad. alized by economic globalization. His ciples other than solidarity.” It's not often that the Catholic and the positive appraisal is rooted in the history This criticism of the nation-state raises a Russian Orthodox churches have collab- of economic development in the Chris- question: is there some other, preferable orated at such a high level. Such an ef- tian West, as he extensively illustrates level of political organization? Bertone fort could lead to closer relations and the various institutions founded thanks does not say, focusing more on the prin- more dialogue in the future. Overall, to a Christian spirit and an entrepreneur- ciples that ought to animate social life. there is a large degree of agreement be- ial vocation: schools, hospitals, banks, “Our societies need three autonomous tween Kirill and Bertone, but there are and charitable organizations. principles in order to develop in a har- also some strikingly different perspec- Not surprisingly, both Kirill and Bertone monious way and therefore be capable of tives on economic globalization and the agree that a morally-orientated economy having a future [….] Exchange of equal role of the nation-state. is a fundamental aspect for the develop- goods, (through contracts) redistribution Kirill writes that money should not be an ment of a harmonious society, and both of wealth (through the fiscal system) and end in itself, but a means of entrepre- affirm that such a society should tend reciprocity (through works that attest neurial activity that serves human devel- naturally to the common good when with deeds fraternity).” opment: “Genuine, totally exciting work, human activity is inspired by the princi- For Bertone, markets are a compilation of is the businessman’s real wealth! The ple of “fraternity.” economic organizations working together absence of the worship of money eman- For Kirill, fraternity is primarily based on not only for profit but for the common cipates man, makes him free interiorly.” national identity and national growth; good. “Along side the multinational capi- He also asserts that globalization has in- he often recalls the duty of serving the talist corporations, we find artisan shops, creased the gap between rich and poor in nation. At the conclusion of his pro- cooperatives, social enterprises and those the last twenty years and calls an inter- logue, he writes, “For us, the principal of the Economy of Communion, which national economic system always on the meaning of our work must be to serve bring to the market a non-utilitarian reci- verge of crisis anything but ethical. He God, our neighbour and the Patria [na- procity. With their activities they allow quotes from the final statement of the tion], through the creation of material for a ‘multi-dimensional’ market, not Third Christian European Interdenomi- continued on pg 10

Spring 2008 | Volume 18 | Number 2 9 continued from page 9 Double-Edged Sword: only as a place of efficiency but one where sociality and reciprocity are The Power of the Word practiced.” In general, Kirill’s assessement of globalization is largely negative; Bertone’s is more hopeful. Unfortunately, neither Acts 3:1–8 of them seem to take economics as a science very seriously. Many of their One day Peter and John were going up to the temple at the time of prayer—at three in arguments on globalization, both posi- the afternoon. Now a man crippled from birth was being carried to the temple gate called tive and negative, would have benefited Beautiful, where he was put every day to beg from those going into the temple courts. from an analysis of how markets work, When he saw Peter and John about to enter, he asked them for money. Peter looked or should work, in conjunction with straight at him, as did John. Then Peter said, "Look at us!" So the man gave them his the moral and ethical beliefs of indi- viduals and society. attention, expecting to get something from them. Kirill, for example, stresses the need for Then Peter said, "Silver or gold I do not have, but what I have I give you. In the name economic efficiency but does not ex- of Jesus Christ of Nazareth, walk." Taking him by the right hand, he helped him up, plain how moral qualities such as trust, and instantly the man's feet and ankles became strong. He jumped to his feet and began honesty, thrift, and punctuality actually to walk. Then he went with them into the temple courts, walking and jumping, and encourage such efficiency. praising God. Likewise, Bertone’s insight on the social The book of Acts is fully titled “Acts of the Apostles.” Their acts are sparked by the nature of markets is very welcome but it could also be extended to how market empowerment of Christ and the Holy Spirit in their lives. In the third chapter the economies are necessary in order to author Luke notes a beggar is brought to the temple gate to elicit charity from meet the needs of human beings, and other Jews entering the temple for prayer. The man born with the physical dis- how economic expansion is the best ability probably had some reasonable success begging here for a couple of reasons. way to reduce poverty. Here he would He was brought there daily, additionally, people of faith are known for their char- be following Catholic social teaching as ity, and probably more so at the hour of worship. It is also important to note that developed by Pope John Paul II in Cen- he was surely ignored by many due to his daily presence and repetitious actions. tesimus Annus: Expanded international The passage points not only to the great transformation of the beggar but to the trade is not only a way to express soli- transformation of Peter and John, as well as the explosive growth of the early darity, it also creates wealth and in- church. The disciples, unsure of Christ and his mission during his life, are now eye creases living standards. witnesses to his resurrection. And Peter, who had just denied knowing Jesus, is This volume proves that Christian social now speaking boldly and healing in the name of Christ. doctrine, whether Orthodox or Catho- lic, cannot exist simply as a pious wish The beggar, expecting some money when eye contact is made, was certainly ini- or a moral theory; at some point, it has tially disappointed by Peter’s words “Silver or gold I do not have.” Readers might to deal with reality—the everyday world expect continued focus on the material generosity and sacrifice of Christians. The of human activities and relations, and previous chapter highlighted that Christians were selling their goods for anybody especially economics. Without a grasp in need. But Peter has so much more to offer him, and his offering is a physical of this reality, social doctrine will most and spiritual transformation that can only come from the King of Kings. It wholly probably remain the church’s “best- speaks to the authority of Christ and the necessity of testifying to his transforma- kept secret.” tive power. What good can believers and the church do if they have money to give, Paola Fantini is an intern in the Rome yet are not equipped with the Holy Spirit and neither have Christ to offer? office of the Acton Institute. For this review, she translated the text of The Peter commands the beggar to walk, and he gets up and goes into the temple prais- Ethics of the Common Good in the Social ing God. We too must walk with our Savior and look to him for deliverance and Doctrine of the Church from Italian. renewal. Charles Wesley, a Methodist hymn writer, says it well in “And Can It Be That I Should Gain?” testifying in song, “My chains fell off, my heart was free, I rose, went forth, and followed Thee.”

10 Religion& Liberty Akyol interview continued from page 3 and you can use that for something good. AKP, which would give these Christian way, religion came under the control of Something for the benefit of society. minorities some of their properties back. the state and it would be permissible And Muslims too, are, creating their own only in private sphere or, of course, in How are those benefits being felt? charity networks. The more we get away the mosques. Well, there’s this idea of charities coming from the idea of the social state—in Tur- key the welfare state is known as the so- So religion left the public stage? cial state—the more room there will be for That was the idea [that] was imposed. “Among some people in these sort of charitable efforts. But the religious people never really ac- cepted that and now they have become Let’s talk about religious freedom. There’s a Turkey, generally there much more refined in the way that they great tension between the modern secularist reject this secularist notion. In the past, is an allergy to the word path of Turkey, going back to Ataturk, and the they dreamed of going back to the old revival of Islam and its influence on politics. capitalism. “ golden ages of Islam and getting rid of Will this be a winner take all battle, or is Tur- what they called “western systems.” But key working out something a little more com- I think at some point, thanks to their in- plex in the future? in. And this is good because in the old days, in the premodern Islamic states, I say there will there were so many charitable founda- be room for all tions. Some rich person or aristocrat of these views, would establish a foundation and that and Turkey will money would be spent to fund scholar- be more plu- ships or soup kitchens, or other charitable ralistic than it purposes. When the Turkish Republic was used to be. Ac- founded in 1923, it created a very cen- tually, right tralized government, and all these foun- now, the battle dations were nationalized by the state. is between the people who There were also Christian foundations, were want to create there not? room for plu- Mustafa Akyol doing a radio interview at Acton University Yes, exactly. Now people in Turkey are ralism and speaking out about giving back some of those who these nationalized properties, and Chris- want to keep it homogenously secular. tegration with the world and the global Keep in mind economy, these religious folk realized that the found- that actually what Turkey needs is not ing idea of the less Western-type democracy, but more of Turkish Repub- it. They understand that in the West, in lic was very Europe or the United States, people have monolithic. It more religious freedom than they have in picked up the Turkey. It’s pretty simple. Now groups narrative of the like the AKP understand all these things French Enlight- better and their policies are much more enment in that sophisticated. They say that the secular secularism state is fine, but the secular state should would make the give us more religious freedom. On the country safe other side, the secularists think, oh, if we from religious move an inch then we will lose every- Skyline of Istanbul, Turkey obscurantism thing and it will be the beginning of the and the forces end. This is what I call the doctrine of tians have been asking about this for a of darkness. preemptive intolerance, which dominates long time. There has been a new law Hence came the closure of old traditional the state approach. under the current Justice and Develop- religious institutions while the state took Do you see any signs of movement toward more ment Party, known by the Turkish initials control of religion by establishing the Directorate of Religious Affairs. That religious freedom?

continued on pg 12

Spring 2008 | Volume 18 | Number 2 11 Akyol interview continued from page 11

In the recent years, there emerged more shouldn’t give in to any of them. They may not be as modern, if you will, attention to the rights of Christians. That as the AKP, but there is some link there in How do you assess the prospects for Turkey could be the right for missionaries to terms of inspiration. I have attended sev- joining the European Union and what might evangelize their faith or for the Greek eral conferences in Istanbul in recent be the current obstacles? Orthodox Patriarch to call himself ecu- years in which Arab intellectuals come menical or to reopen the Halki Seminary. Well, first of all, I should say that it is very Now, interestingly, most conservative interesting that Turkey’s accession to the Muslims are in favor of these rights, EU is being resisted by the French. It’s an whereas the secularists are not. The AKP interesting lesson of history, because Tur- “..So, yes, we need re- is much more open to accepting these key has been a “French wannabe” since reforms. Whereas, the secular national- the early twentieth century. The second forms on many issues, ists think that these are all bad because, point is that the Europeans who don’t including religious want Turkey say that it is not eligible to be part of Europe because it lacks the rights and religious necessary level of democracy—and rights of Christians.“ they’re actually right. But Turkey is be- coming more democratic, thanks to the EU process itself. Britain thinks that Tur- key also needs to be better in its democracy, but Britain says, “OK, let’s help and try to learn about how the AKP made Turkey get through this process which this transformation from Islamism to the will make it much more democratic and prosperous and much more in line with EU norms.” But France and Germany and Austria, to a degree, are sometimes using this argument in order to block Turkey’s path forward. So, yes, we need reforms on many issues, including religious rights and religious rights of Christians. But Europe should be supporting Turkey pre- Hagia Sophia, a former patriarchal basilica, later cisely to help realize those reforms. a mosque, now a museum in Istanbul, Turkey You say that Islamic culture has historically first of all, they think that the Greeks are been very open to trade in the past, going back the foreign element, the fifth column. to the Ottoman and Byzantine periods. Today, Some secularists also fear that if you Turkey is growing, it is attracting more foreign grant other faiths these rights, then Mus- investment, and prospects are hopeful. Can lims will ask for them. So, they say, we Turkey be a catalyst for the economic development of the Middle East?

Well, yes and no. In one sense, Turkey is “When the Turkish Re- somewhat isolated from Middle Eastern public was founded in countries because of the language issue. Turkish Market / Targ Turecki Turks don’t speak Arabic and Arabs don’t 1923, it created a very speak Turkish. And traditionally, Arabs Muslim democrat position. So Turkey centralized government, have seen Turkey as a lost cause, a part of the western world that’s not Islamic any- will not change the world in one day, but and all these founda- more. But that has been changing with if it shows that a Muslim society can achieve democracy and lives in peace tions were nationalized the AKP government. Now Turkey looks more Islamic than it used to, at least in with the western world, that will be a by the state.“ the way it’s governed, and this creates great example to the Muslim nations. We actually more interest in Turkey among are seeing signs of that. Arab intellectuals and Arab politicians.

12 Religion& Liberty Metropolitan Kirill on Economic Globalization and the Social Consensus

Metropolitan Kirill

Excerpt from the prologue to The Ethics of the History demonstrates that only the aspi- cally produces results contrary to those it Common Good in Catholic Social Doctrine ration to an ultimate good, the ability to first supposed. Only in the last twenty (Libreria Editrice Vaticana, 2008) by His sacrifice material goods in favor of heav- years, the difference in income between Holiness Cardinal Tarcisio Bertone. His Emi- enly ones, the ability to pursue duties of a rich and poor has increased immeasur- nence Reverend Kirill is metropolitan of Smo- higher order, render society vital and give ably, the international economy is always lensk and Kaliningrad and president of the meaning to the life of every single person. on the verge of a financial crisis, and like Department of Foreign Religious Affairs of The states and peoples that have negated before, millions of human beings do not the Moscow Patriarchate. Translated from the value of spiritual life have disap- have access to the glories of civilization. Italian by Paola Fantini, an intern in the peared from the scene of history. For this An economic system of this type can cer- Rome office of the Acton Institute. reason it is very important, when one tainly not be defined [as] ethical. speaks of the economy and the growth of Metropolitan Kirill: In the third millennium, the future of well-being, never to forget their ultimate humanity will greatly depend in large part Considering the Orthodox concept of the end: to serve the material and spiritual on the way in which the classes of politi- common good, it must be noted that this common good, not to hinder but favor cal and economic leaders of developed concept refers not only to material well- man’s salvation. countries listen to the advice of the world’s being, not only to peace and harmony on It is not a coincidence that in Greek the religious leaders to promote more just earth, but most of all to the aspirations of word “economy” signifies building, con- forms of global economic development. man and human society to eternal life, struction. In his economic activity the in- which is the ultimate good of every Chris- In the "Corpus of the Principles and dividual is called to become like his Cre- tian. For this reason, according to the Moral Rules of the Economy"—an im- ator and to follow His holy will. One can Orthodox conscience, the debate on the portant document of the Ecumenical say that the economy is a type of activity common good will always be incomplete Council of the Russian People dedicated forever blessed by God. But it must not be if it considers earthly life exclusively, to economic ethics—it is correctly un- limited to the sphere of exclusively mate- while the highest good—life in Christ—is derlined that “money is only a means to rial interests. Economics without morals is ignored by the preachers of radical secu- meet a proposed end. It must always be immoral and is no longer economics in its larism and vulgar materialism. moving and circulating. Genuine, totally original meaning because it does not lead exciting work, is the businessman’s real This does not mean, however, that the to construction, but to destruction. In the wealth! The absence of the worship of Orthodox Church denies the material as- contemporary world there are not a few money emancipates man, makes him pects of human existence or considers examples of this: blatant is the misery of free interiorly.” them of little importance to the cause of millions of people, the worship of consumerism which renders people nitwits, Turkish Market / Targ Turecki salvation. The Orthodox Church limits The real businessman always remembers itself to identifying correct priorities and the exploitation of instincts for vulgar that profit is only a means necessary to to remembering the words of the Gospel: purposes, the environmental crisis. All of continue and develop his own work for “What profit is there for one to gain the this is the result of a management de- the good of his neighbour. For us, the whole world and forfeit his life?” (Mark prived of spirituality and the fruit of the principal meaning of our work must be 8:36). Good hard work and the produc- “economy” of profit and egoism. to serve God, our neighbour and the Pa- tion of material goods can be justified tria [nation], through the creation of The Russian philosopher Nicholas Berdy- only if they are meant to ensure man a material and spiritual goods fundamen- aev said some beautiful words: “The prob- dignified standard of life which will allow tal for a worthy life. Here lies the princi- lem of bread for me is a material problem, him to help others and develop to his pal difference between Orthodox socio- but the problem of bread for my neighbor, spiritual potential. In following such economic ethics, our conception of the for all, is a spiritual, religious question.” teachings, the individual can actively idea common good with the well-noted serve God and his nation. At present, economic globalization practi- “ethics of capitalism.”

Spring 2008 | Volume 18 | Number 2 13 In the Liberal Tradition

Wilhelm Röpke [1899-1966]

“We need a combination of supreme moral sensitivity and eco- Ludwig Erhard, the initiator of West Germany’s post-war nomic knowledge. Economically ignorant moralism is as objec- economic miracle, which began with the liberalization of tionable as morally callous economism. Ethics and economics the economy in 1948. As well as tirelessly arguing for the are two equally difficult subjects, and while the former needs necessity of these reforms, Röpke also assisted Friedrich von discerning and expert reason, the latter cannot do without hu- Hayek in creating the Mont Pèlerin Society in 1947, an in- mane values.” ternational academy of intellectuals devoted to protecting liberty against the tide of collectivism then sweeping across A decorated soldier in the Kai- Europe. A committed Christian, Röpke described himself as ser’s army, Wilhelm Röpke returned home from the trenches of “Quickly emerging as one of Eu- World War I in 1918, de- rope’s premier experts on business- termined to work to ensure cycle theory, Röpke was equally that Western civilization well-known for his classical liberal never again experienced a crisis of the type that led to the horrors economic views...“ of mass warfare. His life was henceforth to be spent fighting a Protestant who wished the Reformation had never hap- against all forms of collectivism—be it of the Na- pened. Though convinced of economics' rightful autonomy tional Socialist, Communist, or welfarist variety—and pro- as a science, Röpke also held that the truths discovered moting the free society, which, he believed, needed to be through economics did not contradict the wider truth ulti- grounded in a culture of Christian humanism. mately found in Christian Revelation. His writings on eco- Quickly emerging as one of Europe’s premier experts on nomic philosophy are full of references to figures such as business-cycle theory, Röpke was equally well known for Augustine, Thomas Aquinas, and Hugo Grotius. Röpke also his classical liberal economic views. An outspoken critic of greatly admired Catholic social teaching, especially its artic- communism and Nazism, Röpke delivered a public address ulation of the principle of subsidiarity. at Frankfurt-am-Main on February 8, 1933, in which he In 1962, Röpke was awarded the Willibald Pirckheimer directly criticized the newly installed Nazi regime. Röpke Medal in recognition of his immense labors and achieve- was consequently among the first professors purged from ments in the cause of liberty and economic truth. The citation the German academy by the Nazis. Realizing there was no read: “The measure of the economy of man. The measure of place for him in Hitler’s Thousand-Year Reich, Röpke de- man is his relationship to God.” There could be no more apt parted into exile in November 1933, eventually settling in summation of the deepest principles underlying Wilhelm Switzerland where he lived until his death in 1966. Röpke’s commitment to authentically human freedom. Exile did not diminish Röpke’s engagement in the world of ideas. Röpke’s work was immensely influential upon

14 Religion& Liberty Rev. Robert A. Sirico

Wilhelm Röpke [1899-1966] The Mistaken Faiths of Our Age In the midst of financial crisis, Pope believing that universe is in God's hands. The state became Benedict made a statement that im- their alternate creative force that can do and know all mediately hit the headlines. He said things. This was not only a problem for communism and "with the collapse of big banks we Nazism; it is also a problem in all rich countries. see that money disappears, is noth- No more evidence is necessary than to point to the election ing and all these things that appear and the debates surrounding it. Many people were looking real are in fact of secondary importance." He further warned to the two candidates to provide all answers and solve all against attempting to build one's life "only on things that problems. Their answers, as we might expect, were some or are visible, such as success, career, money... The only solid another version of "expand the state's activities in one or reality is the word of God." another area of life." His comments were extension of the Gospel message applied It is long past time that we fundamentally question the be- in perilous times. In times of plenty, there is a grave tempta- lief that public authority is capable of miracles. If we look at tion to see in material goods the salvation of our lives. We the present crisis, we can easily find evidence that it was cling to them, and we discover our disordered attachments precisely a variety of government interventions that brought in economic bad the crisis about. It was the perfect storm of intervention in times. We can go “This was an act of many ways, and the problems are very deep, beginning further to observe with the inflationary policy of the central bank dating back mistaken faith."was that this is not only decades. Issues more recent in time include the push for a problem in looser credit to fuel the housing boom, the efforts to prevent wealthy societies. Greed and godless materialism are also housing prices from falling, the attempts to "save" lenders features of poor societies as well, though they are expressed who got in trouble, and the draconian interventions in in a different form. capital markets that included even a ban on short selling. Benedict also wrote about another form of materialism that None of these attempts fixed the problem; indeed, many has revealed itself in this financial crisis: the belief that the economists believe that they made them worse. state can solve all problems. As the crisis deepened, there The root problem, however, is not a matter of economics were ever more calls on the head of the Federal Reserve and but theology and ethics. The loss of faith in God led to a new the Department of Treasury to do something magical to and profoundly distorted faith in the state as the savior of raise home prices, to lift stocks, to make bankrupt institu- the world. The loss in an ethic of life led to a disrespect for tions liquid again, and to make the credit crisis disappear. the truth of freedom itself, which is the ethical foundation We looked to visible things to save other visible things. of the market economy. Freedom can be a visible thing but This was an act of mistaken faith. The state has no magic its roots are in an invisible theological outlook that affirms buttons it can push to make this happen. The forces of eco- that the universe and mankind have a transcendent origin nomics alive in the world are as much an intrinsic part of and purpose. Let us turn to God and pray for conversion reality as gravity, and the laws of physics obey no govern- away from false faiths toward eternal truths. ment or central bank. Somehow people have a hard time Rev. Robert A. Sirico is president of the Acton Institute for the accepting this fact. The belief in salvation by the state has Study of Religion and Liberty in Grand Rapids, Michigan. been cultivated for centuries by intellectuals who stopped

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