Catholic Social Teaching
What strikes me as a fair critique of Moore’s documentary, which draws, howbeit with some misrepresentation, from Catholic social teaching in addressing the current financial crisis. (Via Carl Olson).
As you can clearly see, I have been bitten by the writing bug. This will be my last post for a little while, so I wanted to make it a good one. Starting Monday my contributions to the discussion will be sporadic at best for at least a week.
Consider it yet another fulfillment of my promise to certain commentators here to get back to economic issues so we can continue our disagreements after so much agreement on life issues and the liturgy
Having at times been a bit critical of my co-contributor Joe’s enthusiasm for Employee Owned Companies (EOCs) and “economic democracy” in general, it seems only fair that I spend a moment looking at the good sides — and there do definitely seem to be good sides to the employee owned company model.
Being entrepreneurially-minded, employee ownership is certainly not something that I’m in principle opposed to, it’s more that I think it probably works well in certain situations, but is not a panacea.
Where It Doesn’t Work
It seems to me that certain business characteristics will make it particularly hard for EOCs to prosper. This does not mean that employees at such companies should not have company issued stock, but the amount of stock distributed to employees by the company should probably be limited to the traditional 10-20% maximum.
Companies which require large amounts of capital investment (early stage startups which are trying to grow very fast, research-intensive companies) are generally not going to be good candidates. The traditional return for investment is stock — either by the general investing public through a public stock offering, or through specific investors in a privately held company. Such companies often reserve a portion of stock for issue to employees as an incentive (or sell to them at a discount via stock options) and have company performance based compensation, but their need for capital makes it impossible for them to reserve 50%+ of company stock for employees.
I have not seen Michael Moore’s latest film Capitalism: A Love Story. Therefore this is certainly not a movie review, for those who might have been expecting one. After what I have read recently, however, about the content of the movie – particularly it’s Catholic content, it is something I think I am going to have to see for myself. An article in The Guardian (for which I tip my hat to Facebook friend Brennan Hartley for) explores the presence of Catholic social teaching in Moore’s latest film, and in what may be a shock to at least some folks, Moore’s professed Catholicism.
Many of the readers here at TAC, however, will probably not be so surprised; we are all familiar enough with the specter of the liberal Catholic. There is a good aspect, a bad aspect, and a downright ugly aspect to what I typically encounter on the Catholic left, and Moore is the epitome of this trend.
Health care reform has been at the forefront of the American political discourse in the past few months. One of the most difficult tasks in this debate is to discern an authentically Catholic approach to reform efforts. The Catholic Church takes no official position as to how a health care system ought to be structured, but rather presents enduring moral principles that must be present in public policy.
Adhering to the richness of Catholic social teaching, the ultimate goal for Catholics must be to establish a system that is capable of universal access and coverage for all American citizens, one way or another. Any number of schemes might achieve universal health insurance and preferences will differ based on political philosophy, but the end result seems to be a Catholic moral obligation. In this sense, no Catholic ought to oppose universal health care, if it means achieving coverage for all Americans citizens either through market schemes, government assistance, “third sector” non-profit organizations, co-operatives efforts (co-ops), or some combination of these depending on the social need, the ethical principles at stake, and the resources each solution offers.
Catholic social teaching treats health care as a profound social interest and essential for the common good. Health care, because of this, ought not to be viewed as a mere commodity. The poor and vulnerable, by default, are immediately disadvantaged as health care costs increase. The United States, we are told, has the most technologically advanced and best quality medical care. But, one must inquire: at what cost? Other consumer “goods” are not essential safeguards to the indispensable good of human life in the same way as medical care.
Health care markets that are laissez-faire, an inherently utilitarian mechanism, do not necessarily yield nor are they ordered toward natural justice. Natural law theory is alien to such a mechanism— it is not intrinsic to it, neither is solidarity or preferential option for the poor, though these things are not necessarily excluded by it.
It is self-evident that different spheres of society appropriately employ different standards of distribution. College professors assign grades based on merits of achievement; athletic competition employs the same principle. Parents might distribute slices of cake at a birthday party to strict equality. In the same way, numerical equality governs votes in a democratic society. Food, clothing, shelter, electronic goods, clothing, automobiles, jewelry, etc, receive unequal distribution by market mechanisms—sometimes justly, sometimes not.
Need is one of those principles of distribution (and one of those things often argued about) recognized in some spheres, but not others. Need is terrible for distributing grades, but the proper principle for distributing emergency food supplies. Need, arguably, is a proper principle for the distribution of health care. Health is necessary for a community’s proper functioning. Justice, in terms of health care, will require a redeveloped way of distributing health care based on personal responsibility, collective interest, and legitimate need—the weakest and most vulnerable among us first and foremost.
Many important areas of life must resist “commodification,” at least in the same sense as dispensable goods. This could not be more evident than by the fact that people are becoming commodities to other people. Children are the prime example of this, from abortion to assisted reproduction. Fundamentally, justice demands that we re-examine our consumerism for it is the heart of the issue and I believe, the life-source of the “Culture of Death.” Continue reading
Whole Foods CEO John Mackey attracted quite a bit of ire a few months back when he wrote an editorial for the Wall Street Journal in which he advocated that Obama and the congress consider an approach to health care reform similar to the health benefits which Whole Foods provides its employees (centered around high deductible coverage and health savings accounts.) Within days, several progressive sites were calling for boycotts of Whole Foods, seeing Mackey as giving aid to anti-Obama forces. Mackey himself is somewhat bemused by the firestorm his editorial caused.
“President Obama called for constructive suggestions for health-care reform,” he explains. “I took him at his word.” Mr. Mackey continues: “It just seems to me there are some fundamental reforms that we’ve adopted at Whole Foods that would make health care much more affordable for the uninsured.”
Though he’s not gunning to cause any more controversies, Mackey has an interesting weekend interview in the Journal where he talks, among other things, about his philosophy regarding capitalism and business, and how it’s changed over the years since he founded Whole Foods with $45,000 in friends and family-raised seed funding in 1978.
“Before I started my business, my political philosophy was that business is evil and government is good. I think I just breathed it in with the culture. Businesses, they’re selfish because they’re trying to make money.”
With the media participating in adulation of Ted Kennedy, Ross Douthat calls our attention to “a different kind of liberal”, the late Eunice Kennedy Shriver (New York Times August 30, 2009):
Liberalism’s most important legislator probably merited a more extended send-off than his sister. But there’s a sense in which his life’s work and Eunice’s deserve to be remembered together — for what their legacies had in common, and for what ultimately separated them.
What the siblings shared — in addition to the grace, rare among Kennedys, of a ripe old age and a peaceful death — was a passionate liberalism and an abiding Roman Catholic faith. These two commitments were intertwined: Ted Kennedy’s tireless efforts on issues like health care, education and immigration were explicitly rooted in Catholic social teaching, and so was his sister’s lifelong labor on behalf of the physically and mentally impaired.
What separated them was abortion.
Read the rest. (HT: Alan Phipps).
To say that Sen. Kennedy was flawed is to say that he was a human being. To dismiss his career because of his stance on abortion is to be ignorant of the complicated way the issue of abortion manifested itself in the early 1970s: I think Kennedy got it wrong but I do not find it difficult to understand why and how he got it wrong. If the pro-life leaders would stop ranting for a second and study that history they might become more effective at advancing their cause. Besides, Ted Kennedy got many more things right than he got wrong.
Honestly, what does it mean to say that Kennedy “got many more things right than he got wrong”? I cannot tell that it means anything other than, “Kennedy is one of my political tribe, and so I find it easy to forgive his faults.” What, surely Winters does not propose something so trivializing as a weighted check list: “Kennedy was in favor of expanding welfare, and we’ll weight that at an 8. He was in favor of increased immigration, and we’ll give that a 10. Unfortunately, he was in favor of abortion, we’ll weight that at a 4. So far a +14 total, what next?”
We continue to work through the authoritative Compendium of the Social Doctrine of the Church on the topic of the Political Community. In this part we will look at what happens “When Government behaves badly”. From the Compendium paragraphs #383 and #383: Continue reading
In the many discussions about socio-economic matters we partake in here at The American Catholic – not all of them as charitable as I would like – the topic of wealth redistribution often comes up. Clearly some of us hold different views as to the effectiveness of wealth distribution, or the forms it ought to take. Catholic social teaching does not attempt to confine redistribution to one set of particular policies, and it does not support the enlargement of “the welfare state”.
But there is no question that the redistribution of wealth through taxation is in itself a morally legitimate practice for government to engage in.
From Divini Redemptoris:
55. To give to this social activity [that which was recommended in Quadragesimo Anno -- J.H.] a greater efficacy, it is necessary to promote a wider study of social problems in the light of the doctrine of the Church and under the aegis of her constituted authority. If the manner of acting of some Catholics in the social-economic field has left much to be desired, this has often come about because they have not known and pondered sufficiently the teachings of the Sovereign Pontiffs on these questions. Therefore, it is of the utmost importance to foster in all classes of society an intensive program of social education adapted to the varying degrees of intellectual culture. It is necessary with all care and diligence to procure the widest possible diffusion of the teachings of the Church, even among the working-classes. The minds of men must be illuminated with the sure light of Catholic teaching, and their wills must be drawn to follow and apply it as the norm of right living in the conscientious fulfillment of their manifold social duties. Thus they will oppose that incoherence and discontinuity in Christian life which We have many times lamented. For there are some who, while exteriorly faithful to the practice of their religion, yet in the field of labor and industry, in the professions, trade and business, permit a deplorable cleavage in their conscience, and live a life too little in conformity with the clear principles of justice and Christian charity. Such lives are a scandal to the weak, and to the malicious a pretext to discredit the Church. (emphasis added)
Divini Redemptoris is an excellent supplement to Quadragesimo Anno and yet another example of the brilliance of Pope Pius XI.
I imagine all of us blogging heroes believe that our outpourings of information and wise counsel, is having at least a minor impact in changing the world for the better. And I do believe that promoting the social doctrine of the Church is part of the evangelizing mission of the Church. But there is something that we must keep in our hearts as we continue fighting the good fight with our mighty pens (or flashing fingers upon key boards). And I cannot put it better than Pope Benedict XVI- so I will quote him here- and recommend the web site BenedictEveryday.com, where you can sign up for daily bits of Pope Speak delivered to your email address. Here is something to ponder as we prayerfully continue our political activism:
I may have to turn in my Catholic Geek card for this admission, but I still haven’t finished reading Caritas in Veritate, I’m only about ten pages in. Though I’ve tried the usual background reading, Benedict’s prose (though more readable than some of his predecessor’s) is not really the sort of thing one can read one paragraph at a time in between working. And while I do usually have 30-60min between 11pm and midnight in which to read before falling asleep, I must confess I’ve mostly been devoting that time to finishing a spy novel rather than turning tired eyes to Catholic social thought.
However, if I may nonetheless take the liberty of addressing some of the general discussion of economics and morality which has been stirred up by the encyclical, there is what seems to me a familiar dynamic coming into play as people discuss whether the Church can or should teach on matters of economics. The situation strikes me as somewhat similar to the argument about whether the Church can teach on matters of science.
On science, I would like to think, the terrain if fairly well understood. The Church does not and cannot teach with any particular authority on scientific theories themselves: Is the universe six billion years old, or only 6000? Is string theory a load of rubbish? Does the Earth revolve around the Sun? Will the expansion since the “big bang” end in a “big crunch” or in the heat death of the universe?
Given that the Church offers no exacting technical program for getting the job of the common good accomplished in any given state or global community. But does offer a blueprint of values and insights into the necessity of applying the Gospel to our social conditions- to include economics- I offer this past guest column I wrote shortly after my run for Florida state house. It addresses some conditions particular to the state of Florida, but it contains an outline of general responsibilities that could be applied at any level of governance.
(I was going to wait until later to do this, but I just couldn’t :))
After many months of waiting and speculation, Pope Benedict’s third encyclical Caritas in Veritate (Truth in Charity, CV for short) was released to the public today. As I read it this morning, I was grateful that we have been blessed with a Pontiff whose intellectual command of the social and cultural issues of our day is so wide-ranging, dynamic and insightful.
The reaction, thus far, has been more or less what I expected: people of various ideological persuasions attempting to take away what they can from it. I will have more to say about that below. For now, though, I want to highlight what I thought were the most important themes.
First, the Pope reminds us that Catholic social teaching cannot be arbitrarily divided into different categories. Of the Church’s social doctrine, Benedict says: “there is a single teaching, consistent and at the same time ever new” (12). Nothing in this encyclical, then, will fundamentally alter or revise anything that has been said before since the publication of Rerum Novarum in 1891.