@FeserEdward Pope JP2 vs Annett: “The error of economism" & "A.M.C. Waterman points out, this concession by Pius XI 'throws doubt on the authoritative character of that very substantial part of Catholic (or at least papal) social teaching which consists not of theological and ethical pronouncements, but of empirical judgments about the economy.'"
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Cathonomics: How Catholic Tradition Can Create a More Just Economy Hardcover – January 10, 2022
by Anthony M. Annett (Author), Jeffrey D. Sachs (Foreword) [https://www.amazon.com/Cathonomics-Catholic-Tradition-Create-Economy/dp/1647121426]
Pope JP2 vs Annett: “The error of economism… includes a conviction of the primacy and superiority of the material, and directly or indirectly places the spiritual and the personal (man's activity, moral values and such matters) in a position of subordination to material reality”Quote Tweet
Tony Annett@tonyannett·What I’ve been saying. People just love culture war issues, but it’s material conditions that matter. twitter.com/AdrianPabst1/s…Views
Why “Cathonomics” Is Neither Catholic nor Economic
https://mises.org/library/morality-and-economic-law-toward-reconciliation
"As A.M.C. Waterman points out, this concession by Pius XI 'throws doubt on the authoritative character of that very substantial part of Catholic (or at least papal) social teaching which consists not of theological and ethical pronouncements, but of empirical judgments about the economy.'" [https://mises.org/library/morality-and-economic-law-toward-reconciliation]
CATO Institute:
Bergoglio’s story / If those of us who favor a minimalist state want the pope to understand us, it’s important that we understand him. His ideas may be mistaken, but he holds them for a reason. His background has a great deal to do with that.
Born Jorge Bergoglio in Argentina in 1936, Pope Francis’s views were shaped by that nation’s unhappy experience under Peronist rule. In his foreword to the book, the late Michael Novak observes:
As the twentieth century began, Argentina was ranked among the top fifteen industrial nations, and more of its wealth was springing from modern inventions rather than farmland. Then a destructive form of political economy, just then spreading like a disease from Europe—a populist fascism with tight government control over the economy—dramatically slowed Argentina’s economic and political progress. Instability in the rule of law undermined economic creativity. Inflation blew to impossible heights.
Rather than grasping the connection between economic suffering and the dirigiste policies of the governing regime, most Church leaders looked at places like Argentina and condemned what was left of laissez faire. Collectivism was in the ascendancy in the first half of the twentieth century and the Catholic Church was seduced by it. Three years before Peron seized power in Argentina, Pope Pius XI wrote in his 1931 encyclical Quadragesimo anno, “The right ordering of economic life cannot be left to a free competition of forces. From this source, as from a poisoned spring, have originated and spread all the errors of individualist economic teaching.” That assault on economic liberalism was the foundation for the Church’s social teaching for decades until Pope John Paul II had some good words for market competition and the pursuit of profit in the 1980s.
The future Pope Francis thus grew up believing that capitalism was the big problem. [https://www.cato.org/regulation/spring-2018/pope-francis-caring-society]
Villanova University theologian Jessica Murdoch explains magisterium authority for Walford:
"Responding faithfully to the trans-temporal magisterium of the Church (and not just to the magisterium of one's own time) requires holding in view two other principals of interpretation. First, 'the minor gives way to the major.' Second, the 'one gives way to the many.'.. Thus, Amoris Laetitia cannot supersede the encyclical Veritatis Splendor... One must privilege the harmony of the many pontificates in union with each other, and their unanimity with the Fathers and Doctors of the Church over the one seemingly dissonant voice." (First Things, "Creeping Infallibility," 9-27-16 https://www.firstthings.com/web-exclusives/2016/09/creeping-infallibility)
Editorial Reviews
Review
"Th[is]...volume...shows energy and scholarly rigor and is very stimulating." Albion
"...one of those books which exemplifies the eye for detail and depth of inquiry to which all scholars aspire. In the process of defending 19th Centural Christian Political Economy, he weaves an intricate historical tapestry of personalities, library collections, correspondence and institutional rivalries. Most significantly, he brings to the forefront significant insights into the interaction between the development of economic theory, theology, and political philosophy at the onset of the 19th century." Roger Johnson, Bulletin of the Association of Christian Economists
"This is a clearly structured and well-written book on the sort of interdisciplinary issue that we all pay homage to but seldom engage in....There is a great deal of very valuable material here: the delineation of the common ground between Godwin and Malthus; the extent to which Godwin adumbrates Marxian thought; the connection between Abraham Tucker and Malthus; the emphasis on theology and the importance of doctrine to those intended for the Church; and the importance of Paley at Cambridge. Much can be learned by paying attention to what Waterman has to say on these issues." Salim Rashid, History of Political Economy
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