Libertarianism & CST: The Debate Continues

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Note: the following is NOT authored by myself. Gabriel Sanchez asked if I would post his reply to my reply to his reply to my Crisis article. My reply will be in the comment boxes below, and I think that will be it. So without further ado, here is Mr. Sanchez:

I want to thank Joe Hargrave for giving me the space to write a surrebuttal to his response to my article on Ethika Politka where, among other things, I drew out into the open that Hargrave, like almost all libertarian Catholics, reads the Church’s social magisterium through a hermeneutic of selectivity: everything that coheres with the libertarian worldview is in; everything which opposes it is out. Nothing in Hargrave’s reply has given me a single reason to rethink that claim. In fact, he has only strengthened it insofar as he now admits that he rejects (“critiques”) those aspects of the social magisterium that do not align with his doctrinaire libertarianism. He offers an example of this rejection with respect to Pope Pius XI’s Quadragesimo Anno; I suspect he would carry that rejection onward with regard to the three encyclicals I mentioned at the end of my article: Pope St. Pius X’s Notre Charge Apostolique, Pius XI’s Quas Primas, or Benedict XVI’s Caritas in Veritate. These are not “libertarian encyclicals,” nor for that matter is the recently canonized John Paul II’s Centesimus Annus, which neatly summarizes and endorses a central teaching—the teaching Hargrave and I are, in part, quarreling over—of Rerum Novarum: “Leo XIII is repeating an elementary principle of sound political organization, namely, the more that individuals are defenceless within a given society, the more they require the care and concern of others, and in particular the intervention of governmental authority.”

Now, with further respect to my reading of Rerum Novarum, particularly paragraphs 22 and 36, it would be redundant to repeat in detail what I set forth in the comments section of my Ethika Politka piece. As a matter of interpretive principles, I reject Hargrave’s narrow textualist approach which would create a tensions in the encyclical’s text and also put Leo XIII’s instruction out of continuity with post-Leonine developments of Catholic social teaching (CST). Hargrave, oddly, seems to forget that Rerum Novarum launched, not capped, the Church’s modern social magisterium.

 

Turning away from interpretive matters, I want to reject wholeheartedly Hargrave (and others’) blatant mischaracterization of my views with respect to the social magisterium, specifically the series of insinuations that I believe CST not only allows, but calls for, egalitarian social engineering; a leviathan administrative state; and a labyrinthine tax code. Nothing could be further from the truth. To hold fast to the principles of CST which allows, and sometimes requires, the state to intervene on behalf of certain classes of citizens in certain limited circumstances to address certain discrete evils—interventions which will undoubtedly result in wealth transfers—is not tantamount to claiming, for instance, that the Affordable Care Act (“Obamacare”) is supported by CST or that the state has the right to impose onerous taxes on the wealthy to redistribute whimsically. It is well established, both in Rerum Novarum and the subsequent magisterium, that private acts of charity and fraternal associations are favored over state intervention; where those private actions fail, the state may intervene. It is, however, impossible to know a priori when and where those failures will occur. In the American political context, localized intervention at the municipal and state level will no doubt always be preferable, less burdensome, and more efficient than federal efforts.

 

In another forum, Hargrave challenged me to draw out what sort of interventions and/or regulatory protections I envisioned being necessary under CST. Without wanting to dodge his query, at this point the most I can say is, “I am working on it.” (Thankfully others are as well!) For those interested, my earlier piece on Ethika Politica, “Toward Law & Distributism,” offers some opening thoughts on a third-way approach toward a concrete legal ordo which internalizes the tenets of CST. This is a complicated, but necessary, project since the background private-law rules governing property, contracts, and harms can and ought to do the heavy lifting of securing a just economic system which functions without recourse to heavy handed, and often costly, regulatory measures. The point here is to ensure that the principles of CST, and its prioritization of labor over capital, are at the heart of a state’s legal-economic makeup rather than the tenets of Enlightenment-style liberalism—tenets which, even up to the present day, inform significant portions of the common law.

 

As for the rest of Hargrave’s comments, I am going to let them be for the time being. To engage in some of his rather vague references to economic theory would require more elucidation on his part and at least a couple of responses on mine. Moreover, I do not think it is necessary to quibble with all of his rhetorical flourishes, though I would ask Hargrave, in charity as a fellow Catholic, to drop libertarianism’s Manichaean outlook which would have all the world divided into “freedom lovers” and “statists.” That type of approach can, and often does, quickly devolve into its own form of heresy hunting—the sort which Hargrave and I both agree is out of place with respect to the ongoing debate over the compatibility of libertarianism with CST.

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7 Comments

  1. My response:
    .
    Sanchez says I’ve done nothing to alter his original opinion of my views:
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    “everything that coheres with the libertarian worldview is in; everything which opposes it is out.”
    .
    Let me explain why it looks that way. As I have already mentioned, and as has been mentioned by other Catholic libertarians and even pro-market conservatives, there are two kinds of statements about economics; “normative” or moral statements, and descriptive or technical statements. In my reading of the Papal encyclicals, there is very little, if anything at all, in the way of normative or moral statements that I would toss out. This is because the vast majority of such statements are clearly oriented towards the ultimate ends of economic activity, which is the common good. No disagreement from me on that!
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    What I consider “out” are statements of a descriptive or predictive or theoretical nature that are either dubious or simply false. And there are plenty of those.
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    Next:
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    “As a matter of interpretive principles, I reject Hargrave’s narrow textualist approach which would create a tensions in the encyclical’s text and also put Leo XIII’s instruction out of continuity with post-Leonine developments of Catholic social teaching (CST). Hargrave, oddly, seems to forget that Rerum Novarum launched, not capped, the Church’s modern social magisterium.”
    .
    I don’t believe my reading of RN creates tensions in the text itself. Here Sanchez and I have what I consider to be mostly a semantic dispute that I’m not even going to address in detail here. But I do believe there are tensions between RN and later developments in CST. So what?
    .
    The whole reason we have these debates is to overcome the incessant moralism and dogmatism that the self-appointed defenders of CST often engage in. I am not arguing that all Catholics must be libertarians, but I am arguing that the goals of justice and general prosperity are best served by a market economy. In the minds of more than a few Catholics, this argument itself is heretical. In Leo XIII we have a pope who articulated and defended the first and most basic pillar of a free market economy – the individual, natural and inviolable right to the fruits of one’s labor as their property. In further discussing the relation between the individual man and the state, Leo XIII defends the idea that it is man who precedes the state (a reversal of the old Aristotelian idea), that his rights exist before the state exists, and it is the state that exists to serve man and protect his rights. He rejects the notion that the state has a duty to confiscate the surplus wealth of individuals and redistribute it to the poor (except in cases of extreme need). If all of this causes “tension”, well, one can read it all out of the encyclical, deny that it is there, magically “contextualize” it out of existence – or one can accept that there are tensions, and that this is ok. Who said there had to be 100% consistency on these points? We’re not talking about the Immaculate Conception here.
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    I could also go off on a long tangent about a whole host of other “tensions” in the pre and post Vatican II Magisteriums that are a heck of a lot more disturbing than this one, but Sanchez is quite familiar with those already.

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    Next:
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    Sanchez says I and others blatantly mischaracterize his views about what CST calls for. Well, I never intended to mischaracterize. His views weren’t exactly clear to me, and in some cases I was simply speaking in general terms about what people on his side of the spectrum tend to believe. I have a feeling that if we got down to details, we would probably end up agreeing on a number of issues. If he rejects mass egalitarian projects like Obamacare, onerous taxes on the wealthy, a Leviathan administrative state, etc. then I don’t see that we have many practical disagreements. The key issue for the libertarian is the use of force. As a minarchist I’m not a “pure” libertarian anarchist, but I do reject confiscatory taxation as a violation of the right to private property. I reject the idea that an entity with an absolute monopoly of violence is required to “intervene” in the economy – let alone to ensure that “labor” is somehow exalted over “capital.” Of course I am interested to see how that might be done without “heavy handed, often costly regulatory measures.” Impress me!
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    Next:
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    “I would ask Hargrave, in charity as a fellow Catholic, to drop libertarianism’s Manichaean outlook which would have all the world divided into “freedom lovers” and “statists.””
    .
    I haven’t called anyone a statist, not here, in my previous reply, or in my Crisis piece. If I did in a comment box somewhere, I apologize.

  2. There are many reasons why the state may interfere with free markets, other than redistribution of wealth.

    Protectionism, whether in the form of tariffs or subsidies is often proposed on strategic grounds, to ensure security of supply in the event of conflict. For more than a century, French governments protected their iron and steel industries, subsidized agriculture for this reason. They built a vast rail network, 30,000 km of it, with branch lines serving every hamlet. Most of these could never operate at a profit; they were intended for the rapid mobilisation of reserves and it was as much part of the national defences as the frontier fortresses.

    It was Liberals and Radical Republicans, one recalls, who treated universal suffrage and universal conscription as two sides of the same coin and saw in the levée en masse the supreme expression of the republic, one and indivisible

    Adam Smith, one recalls, defended the Navigation Acts, requiring British goods to be exported in British ships on precisely these grounds: they created, in effect, a naval reserve and a ready supply of fleet auxiliaries.

    An Arch-Conservative like Bismark, ran Prussia like an armed camp; every male citizen was a soldier, actual or potential, industry was increasingly integrated into the system of national defence and the distinction between the armed forces and the “Home Front” was blurred.

    One recalls Rousseau, “Each man alienates, I admit, by the social compact, only such part of his powers, goods and liberty as it is important for the community to control; but it must also be granted that the Sovereign [the People] is sole judge of what is important.”

  3. So far all wealth transfer has done is export abortion, contraception and sterilization to men and women around the world, particularly in developing countries that don’t want it. In fact, the recipients of charity must agree to sterilize, Norplant or vasectomies in order to receive food, medicine, water and mosquito nets. It disgusts me. I refuse to support government mandated wealth redistribution until the evils of abortion and contraception are abolished. Let the poor receive hard goods (such as bags of rice) through reputable suppliers only, and not the U.N. and its population councils as it is presently done. I demand that Pope Francis account for where charitable donations go, and give us a sound reason why Catholics should support wealth redistribution in the face of this great evil.

  4. This is most certainly an oversimplified assertion, but libertarianism, as it is generally espoused today, is compatible neither with Catholicism nor, for that matter, with the American ethos. Liberty and order, which may superficially appear to be incompatible, must be pursued simultaneously, as neither has unqualified primacy of place in the creation and maintenance of the good society.

    Catholicism and the American ethos define order in a quite different manner, but both acknowledge that order, pursued in a predetermined, consistent and principled manner, is necessary to true liberty and the pursuit of happiness. One of the primary challenges for American Catholics is to resolve the tension between the Catholic view of order and the American view of order.

  5. ” . . . but libertarianism, as it is generally espoused today, is compatible neither with Catholicism nor for that matter, with the American ethos.”
    .
    Correct. Libertarianism, as it is generally espoused today, is a corruption fomented by major party hacks and other fascists of varying hue. Libertarianism, as I knew it 30 years ago before it became a threat to the Standing Order, was so compatible with the American ethos that we had trouble even finding contrast to give it substance and definition. It was compatible with Catholicism like nitrogen is compatible with breathing. As it is generally espoused today it is not Libertarianism. To believe that it is, is to swallow the Kool-Aid and join the lockstep ranks of statist lemmings.
    .
    The corruption that Libertarianism has suffered is the same corruption that has pervaded all of American society. All of society and everything relevant to it – in short, pretty much everything – is now seen through the lens of collective politics and government. In this way, the Progressive Fascists have already won the day. This warped, Godless perspective cannot but paint its diametric opposite in anything but the ugliest of shades. The better part, then, it to shatter the lens of corruption and look straight on.
    .
    Once the corrupting interference is excised, Libertarianism is viewed from a human perspective which is the only accurate view: Morals and ethics ought to be taught by parents to their children, informed and reinforced by their chosen houses of worship without question of correctness, even in dissimilarity, among the citizens. Responsibilities ought to be solely the realm of the individual, forged by the necessity of either working in profitable mutual effort or failing. Rights ought to be propagated primarily through their mutual defense even (or especially) in disagreement in order to preserve the integrity of community and nation (“I may disagree with what you say but I will defend to the death your right to say it.” Try that on ANY campus of “higher learning” today.) Shortcoming in any of these three areas represents a failure, and it is incumbent upon friend and neighbor to offer fellowship, loving chastisement and opportunity for mutual benefit in its cure. These are the cornerstones of Libertarianism.
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    Government ought to be the warehouse in which violence in the name of order is bound, and loosed only in circumstances that render no other solution, and solely for the enforcement of contract or punishment of aggressive criminality. All other activity ought to be the domain of the individual citizen; a vigorous Catholic Church would be sine qua non for a prosperous, charitable and orderly community.
    .
    The Austrian School, and not the Keynesian, is the Libertarian economic model. How this can be called incompatible with Catholicism can only be an act of lack of information. Economics, like Salvation, is the action of individuals and cannot be successfully collectivized. The end result is multitudes in landscape, but a forest is only as healthy as its trees.
    .
    So, whatever is called Libertarianism today, it is not. Libertinism, perhaps, but that would die a quick and painful death in a truly Libertarian society; or Anarchy, maybe, but that’s a simple absence of something, and natural abhorrence to vacuum would rapidly address such inequity, and not for the better. Libertarianism is only as visible as it is nowadays because the epicenter of political thought has moved so far from what it used to be. Libertarians’ most object wish is to be unrecognizable from the mainstream in thought and action. The difference between us and other political stripes is that once upon a time, we were.
    .
    So, apologies for the rant. I’m simply tired of seeing the incorrect application of that term. Winessing the success of the Fascists in its obfuscation, to the point that good Catholic folks can’t recognize the system that would best provide for our optimal social condition, is tremendously frustrating and so I had to vent. I appreciate your kindness and time.

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