Many religious leaders are increasingly troubled by the growing presence of multinational corporations around the world, especially in poor and developing nations. In truth, such concern is warranted, but only if the allegations against multinational corporations are true. Such allegations include the charge that profit-motivated multinational corporations are engaging in destructive competition and insidious plots to economically and politically manipulate entire economies.
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.
If economic liberty is valued today, it is rarely because it is considered more just or more proper than any alternative. It is valued primarily on managerial and technical grounds.
Resting is no small matter. It is not simply collapsing when everything else is done. In fact, it is at the heart of our relationship with God, and is a fundamental reflection of our faith. Rest is close to the heart of faith. Under God, we find our ultimate fullfilment not in what we achieve but in freely receiving what God has given.
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.
Earlier this summer the White House and Congress agreed on legislation that would permit sales of American food and medicine to Cuba for the first time in twenty-eight years. Some conservatives have opposed this deal because they think it will prop up one of the last remaining communist regimes. In reality, however, this legislation is a moral victory that should help achieve Pope John Paul II’s desire for Cuba to “open itself up to the world, and … the world to open itself up to Cuba.”
The church has always been susceptible to having the waves of secular enthusiasm wash over it. In the 1920s and 1930s we saw the emergence of the Social Gospel; in the 1970s and 1980s we saw the rise of liberation theology, which is essentially Marxism with salsa. On a less political plane, we have seen Christian aerobics programs at the height of the fitness craze and Christian punk-rock bands during the new wave era.
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.
I studied ethics for years in seminary and represent a tradition that has done some serious thinking on the subject. Even so, what is called “ethics” in many business schools cannot be found in Saint Thomas Aquinas’s Summa Theologica. “Business ethics” as it is usually taught is not ethics in any traditional sense but an ideology committed to “social justice” and other fuzzy abstractions that, to my way of thinking, conflict with the Ten Commandments.
Capitalism, it is usually assumed, flowered around the same time as the Enlightenment–the eighteenth century–and, like the Enlightenment, entailed a diminution of organized religion. In fact
Lord Acton, the great historian of freedom, understood that “liberty is the delicate fruit of a mature civilization.” The liberty of which he spoke embraced a broad scope of human freedom, including dimensions political, intellectual, economic, and, especially, religious. The civilization of which he spoke was the West, whose heritage of Greek philosophy, Roman law, and Christian faith indelibly marked it and inexorably pushed it toward the full panoply of liberties we enjoy today and to which the rest of the world looks.
What does Christianity teach about the place of the environment in political and personal ethics? I can think of no clearer statement than that provided by Pope John Paul II in his 1991 Encyclical Letter Centesimus Annus. In one passage, the pope addresses environmental issues by saying that ecological problems result when “man consumes the resources of the earth and his own life in an excessive and disordered way.