by Joe Hargrave
With the political storm clouds gathering over the horizon for November, I want to take this opportunity to explain why I will be voting for GOP candidates (specifically Tea Party candidates when possible) at the midterm elections. It is not because I “believe in” the Republicans, or because I think that a Republican Congress is going to lead America into a new golden age. It is because the Obama/Democrat agenda must be slowed down, and more importantly, because I do not share the hierarchy of priorities or values of the left.
We here at The American Catholic, along with conservative Catholics in general, have been accused many times of “Calvinism” by certain writers at Vox Nova. I am going to go out on a limb and suggest that this accusation is nothing more than a massive projection made by people who harbor Calvinist theological assumptions themselves, of which they may or may not be fully aware. Particularly, I think in their constant shilling for big government programs, for slavishness before all forms of authority, for the unlimited extension of “rights” (i.e. entitlements), and the rest of the statist agenda, the leftists at Vox Nova and throughout American political landscape have absorbed a perverse Calvinist doctrine of their own, namely that of the total depravity of man.
I have actually written about this before: the process by which radical leftism transformed from a project rooted in optimism, in a fanatical belief in man’s goodness and reason (apart from God of course), to one of utter pessimism and misanthropy. The first communists, and particularly Marx – for all of their deep flaws, errors, and hatreds – retained a belief in man’s goodness that they had mistakenly come to believe Christianity had rejected through the heresies of the Protestant rebellion.
I’ll begin by stating that part of the blame or praise for this post ought to go to Christopher Blosser and David Jones for their excellent overview and commentary on the ongoing political/economic dispute between Catholic Distributists and Catholic libertarians.
I wish I could easily come up with a logical, smooth flow to all of these points. But really I just want to get them out there, no matter how disjointed in appearance.
Finally, I really mean it this time: we will have a respectful discussion on this topic, or none at all. That means certain people and their comments will likely be banned from the discussion. It will not be possible to avoid charges of “being afraid” to debate with such indestructible champions of the one true political philosophy, given their amazing ability to rule out all other possible reasons, including their coarse and offensive personal behavior, as to why no one wishes to engage in discussions with them. C’est la vie.
The best way to contribute here, though, is to ask questions that I can answer for this FAQ!
Where does the word “Distributarian” come from?
The word “Distributarian” was pejoratively applied to me and a few others who have attempted to blend libertarian and Distributist ideas by those not so enamored with the project. Since I see it as a good thing, I don’t mind wearing the label as a badge of honor.
What is a Distributarian?
It is one who does not see a necessary conflict between the basic propositions of Distributism and libertarianism, and insofar as possible, seeks to incorporate both of them into their social vision.
What are these propositions?
The following propositions are both necessary and sufficient for each ideology:
Of Distributism: property should be as widely distributed as possible.
Of libertarianism: social relationships should be as voluntary as possible.
Naturally some doctrinaires will dislike the wording “as ___ as possible”; why should we care about what is possible when great ideas are at stake? Either they exist full-fledged without imperfection in the world or they may as well not exist at all! If we move past this childish expectation and begin with the possible, I think we will find that there is no contradiction between these propositions.
Distributism and libertarianism challenge each other in a good way. Distributism challenges libertarianism to move beyond individual autonomy and articulate a vision of the common good; libertarianism challenges Distributism to clearly articulate how property distribution ought to come about – through force, or through consent?
Not only do they challenge each other; they compliment each other. Property owners will thrive in an environment of economic freedom; genuine liberty will thrive as it is rooted in solid social institutions based upon private property. As property ownership will increase the self-sufficiency of individuals, families, and communities, it will decrease dependency upon the state.
And please note that this is a work in progress!
This article originally appeared on The New Theological Movement written by Reginaldus on July 29, 2010 Anno Domini. Re-posted with permission.
18th Sunday in Ordinary Time, Luke 12:13-21
The rich man of this Sunday’s Gospel is blessed with a bountiful harvest. Rather than thanking God for this gift, he hoards the grain in his barns – his heart is possessed by his possessions. At the moment of death, the Lord calls him a fool, for he was not rich in what matters to God.
The Fathers of the Church, and St. Thomas Aquinas following them, see in this parable a strong teaching of social justice. Their teachings have in turn been integrated into the Social Doctrine of the Church. Here we will consider St. Thomas’ exposition of the doctrine as well as several important quotations from the Church Fathers.?
The common destination of all goods and right to private property
We must first affirm that man has a right to own private property. All men have a natural right to make use of material goods. According to positive human law, men also have a right to private property – this is necessary for the good order of society and the proper care of the goods themselves, it also serves as a means of restraining greed and inciting toward generosity (a man can give alms only if he has some property of his own).
However, it is equally clear in the Church’s Tradition, as expressed by the Fathers of the Church and magisterial teachings, that the right to private property is subordinate to the universal destination of all goods. That is, the right to private property cannot be extended to the point of depriving others of the basic material necessities of life. Every man has the right to the material necessities of life – when he is deprived of these, while another has excess wealth, a grave injustice has occurred.
Despite their obvious potential advantages, employee owned businesses tend to be rare. In 2004, there were an estimated 300 worker owned cooperatives in the United States. If that sounds impressive, consider that in 2001, there were over 18.3 million nonfarm proprietorships in the U.S. Nor is the situation much different overseas. The Mondragon Cooperative Corporation is typically cited as an example of a successful worker cooperative, and it is indeed quite successful . . . for a co-op. Compared to other types of businesses, however, Mondragon performs well, but not stellar. It is the seventh largest corporation in Spain, and despite being a conglomeration of more than a 100 different companies, it accounts for less than 4% of the GDP of the Basque region of Spain where it is located. When one considers that Mondragon is in all likelihood the most successful worker cooperative on the planet, the idea that the co-op’s success proves the viability of worker cooperatives generally begins to seem doubtful.
There’s nothing legally preventing people from choosing to start a workers-owned cooperative rather than some other form of business, and in fact cooperatives receive more favorable tax treatment than do standard business corporations. Why then, aren’t they more common? The question has actually inspired a fair amount of research, which has identified at least four obstacles to the success of worker owned businesses.
Everyone here at the American Catholic hoped that you all have had a happy Labor Day weekend.
The principle of Subsidiarity states that government should undertake only those initiatives which exceed the capacity of individuals or private groups acting independently.
Pope Leo XIII developed the principle in his AD 1891 encyclical Rerum Novarum. The principle was further developed by Pope Pius XI in his AD 1931 encyclial Quadragesimo Anno.
To learn more about Subsidiarity click here.
To read Pope Leo XIII’s encyclical Rerum Novarum click here.
To read Pope Pius XI‘s encyclical Quadragesimo Anno click here.
For more Dilbert funnies click here.
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.
At the request of my friend and fellow contributor to The American Catholic, Darwin Catholic, I will elaborate more on some of the general points I introduced to the discussion over his latest post about economic morality. For those who did not follow the exchange (of me versus everyone, understandable on this somewhat more conservative blog), I questioned the accuracy of any scientific theory of economics that did not take into account class conflict (or, as some insist on saying, “class struggle”). Darwin and others responded by questioning the validity of the very category of class. Hence, we have a great deal of ground to cover – I hope you will bear with me, and that we all end up learning something.
A typical question, as a previous post here at American Catholic, with regard to worker’s cooperatives has been: if these firms are so great, why aren’t there more of them?
The short answer to that question is that there are more of them, in several countries, than there ever has been before. The trend towards worker ownership of businesses is on the increase, in the United States and elsewhere, and has been for sometime. Gar Aplerovitz, in America Beyond Capitalism, gives us an overview of cooperatives in the United States:
I can’t seem to go to any Catholic website or forum and talk about Distributism without at least one person accusing me of being a communist.
So, I post this not only for myself, but for anyone reading who is also sympathetic to the idea of spreading, by voluntary means, greater workers’ ownership of the means of production throughout society. Keep these in mind if you ever find yourself backed into a corner.
Rerum Novarum, 46 & 47. Excerpt:
“We have seen that this great labor question cannot be solved save by assuming as a principle that private ownership must be held sacred and inviolable. The law, therefore, should favor ownership, and its policy should be to induce as many as possible of the people to become owners.”
Quadragesimo Anno, 65. Excerpt:
“Workers and other employees thus become sharers in ownership or management or participate in some fashion in the profits received.”
Mater et Magistra, 75-77. Excerpt:
“[I]t is especially desirable today that workers gradually come to share in the ownership of their company, by ways and in the manner that seem most suitable.”
Laborem Exercens, 14. Excerpt:
“We can speak of socializing only when the subject character of society is ensured, that is to say, when on the basis of his work each person is fully entitled to consider himself a part-owner of the great workbench at which he is working with every one else.”
If this is communism, then the Church is the original communist international, and the Bolsheviks were just wasiting their time. Or, maybe, the people who call these ideas ‘communist’ don’t know what they’re talking about. It’s probably that.
I’ve noticed a few posts dealing with the problems of taxation and government spending. With the social teaching of our Church clearly warns against the dangers of burdensome taxation, it nonetheless remains that tax rates have been cut dramatically in the last 30 years, even as government spending has increased. The losses of tax revenue were offset by a massive accumulation of debt, because a society such as ours requires a great deal of wealth to continue functioning.
I will be the one to point out, then, that far more perilous to the position of the working American family is the stagnation and overall decline of real wages – wages adjusted for inflation – during that same stretch of time. Both global pressures as well as corporate and government offensives against the social position of the American worker have contributed to a decline in real wages and have caused a build up of consumer debt that rivals the government’s debt.
We were told by endless propaganda no different in its shrillness and anxiousness that cutting taxes on the incomes of the wealthy, on dividends and capital gains, on estates and every other business venture, would create jobs and prosperity for all.
(Originally published at InsideCatholic.com)
It might surprise some to learn that the basic idea behind the “welfare state” did not originate with either Marxist revolutionaries or bleeding-heart liberals, but rather with a head of state usually identified with conservatism: Otto von Bismarck. Faced with a growing threat from the German socialist movement, in the 1880s Bismarck established four programs that were essentially the minimum of the socialist program: health insurance, accident insurance (or workmen’s compensation), disability insurance, and a retirement fund for the elderly. By implementing these programs, the German leader hoped to steal some of the thunder from the socialists and prevent a revolutionary uprising.
In the United States, a similar motivation guided the architects of the New Deal, Social Security, and other programs now grouped under the broad heading “welfare state.” One might never know, based on today’s heated political rhetoric, that the idea behind the welfare state was to prevent, not bring about, socialism. Yet since the 2008 campaign, welfare, along with regulation and redistribution, have become synonymous with “socialism” in America.
Catholics have been as divided over these issues as the nation at large, with nearly everyone interested in the political debate combing the social doctrines of the Church to support one theory at the expense of another. So where precisely does the Church stand on the issue of welfare?