Editorial advisory Board

Jordan J. Ballor
Executive Editor
Journal of Markets & Morality
Kenneth L. Grasso
Professor of Political Science
Texas State University-San Marcos
Samuel Gregg
Director of Research
Acton Institute
Ian R. Harper
Emeritus Professor
University of Melbourne
Robin Klay
Professor of Economics, Emerita
Hope College
Ramn Parellada
Treasurer
Universidad Francisco Marroqun
Gary Quinlivan
Dean of the Alex G. McKenna School of
Business, Economics, and Government
Saint Vincent College
Scott B. Rae
Professor of Philosophy of Religion and Ethics
Talbot School of Theology
Maria Sophia Aguirre
Associate Professor of Economics
The Catholic University of America
James E. Alvey
Senior Lecturer in Economics
Massey University
Rocco Buttiglione
Professor of Political Science
Saint Pius V University
Christine M. Fletcher
Assistant Professor of Theology
Benedictine University
Kim Hawtrey
Associate Director
BIS Shrapnel, Sydney
Peter Heslam
Director, Transforming Business
University of Cambridge
Jess Huerta de Soto
Professor of Political Economy
Universidad Rey Juan Carlos
Leonard Liggio
Distinguished Senior Scholar
Institute for Humane Studies
Jude Chua Soo Meng
Assistant Professor of Philosophy, Policy and
Leadership Studies Academic Group
National Institute of Education,
Nanyang Technological University, Singapore
Andrew P. Morriss
D. Paul Jones, Jr. and Charlene A. Jones
Chairholder in Law and Professor of Business
University of Alabama
Richard J. Mouw
President
Fuller Theological Seminary
Jean-Yves Naudet
Professor of Economics
Universit dAixMarseille III
Michael Novak
George Frederick Jewett Scholar in Religion,
Philosophy, and Public Policy
American Enterprise Institute
Paul Oslington
Professor of Economics
Australian Catholic University
John Pisciotta
Associate Professor of Economics
Baylor University
Stan du Plessis
Professor of Economics
Stellenbosch University
Andrea M. Schneider
Deputy Head of Policy Planning
Bundeskanzleramt, Berlin
Robert A. Sirico
President
Acton Institute
Manfred Spieker
Professor of Christian Social Thought
Universitt Osnabrck
Brent Waters
Associate Professor of Christian Social Ethics
Garrett-Evangelical Theological Seminary
ExEcutivE Editorial Board
Executive Editor
Jordan J. Ballor
Book Review Editor
Kevin E. Schmiesing
Assistant Editor
Dylan Pahman
Editor Emeritus
Stephen J. Grabill
JOURNAL OF
Markets
&Morality
Volume 15, Number 2
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Printed in the United States.
Copyright 2012 by the Acton Institute
JOURNAL OF MARKETS & MORALITY (ISSN 1098-1217; E-ISSN 1944-7841) is an interdisci-
plinary, semiannual journal (Spring and Fall) published by the Acton Institute for the Study
of Religion and Liberty, a nonprofit, educational organization that seeks to promote a free
and virtuous society characterized by individual liberty and sustained by religious principles.
The views expressed by the authors are their own and are not attributable to the editors, the
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subscriptions
contents
i
Editorial
Jordan J. Ballor 317 Between Greedy Individualism
and Benevolent Collectivism
articles
Daniel K. Finn 325 Private Property, Self-Regulation, and
Just Price: A Response to Philip Booth
and Samuel Gregg
Antonio Pancorbo 329 Illustrating the Need for Dialogue
between Political Economy and Catholic
Social Teaching
Ryan Langrill/Virgil Henry Storr 347 The Moral Meanings of Markets
Clive Beed/Cara Beed 363 Biblical Warnings to the Rich and the
Challenge of Contemporary Affluence
Jude Chua Soo Meng 391 Schools as Social Enterprises: The Las
Casas Report, Evidence-Based, and
Neoliberal Policy Discourse
Joost W. Hengstmengel 415 Dooyeweerds Philosophy of Economics
Clifford F. Thies 431 Review Essay: Joseph Tuckerman, Model
of Charity
controversy
should students
Be encouraged to Pursue
graduate education
in the huManities?
William Pannapacker 445 Should Students Be Encouraged
to Pursue Graduate Education
in the Humanities?
Marc Baer 453 Graduate Education in the Humanities:
A Response to William Pannapacker
William Pannapacker 461 Graduate Education in the Humanities:
A Response to Marc Baer
Marc Baer 467 Graduate Education in the Humanities:
A Surresponse to William Pannapacker
contents
ii
reviews
christian social thought
John Bolt 475 The Political Economy of Liberation:
Thomas Sowell and James Cone on the
Black Experience by Anthony B. Bradley
Kishore Jayabalan 477 The Moral Dynamics of Economic Life:
An Extension and Critique of Caritas in
Veritate by Daniel K. Finn (Editor)
Ray Nothstine 480 A Free Peoples Suicide: Sustainable
Freedom and the American Future
by Os Guinness
Clifford B. Anderson 482 Wisdom & Wonder: Common Grace
in Science & Art by Abraham Kuyper
Vincent Bacote 484 The Challenges of Cultural Discipleship:
Essays in the Line of Abraham Kuyper
by Richard Mouw
Greg Walker 485 God and Moral Law: On the Theistic
Explanation of Morality by Mark C.
Murphy
Ross B. Emmett 487 The Crisis of Global Capitalism:
Pope Benedict XVIs Social Encyclical
and the Future of Political Economy
by Adrian Pabst (Editor)
Bruce P. Baugus 490 A Vexing Gadfly: The Late Kierkegaard
on Economic Matters by Eliseo
Prez-lvarez
Jordan J. Ballor 492 Thomas Erastus and the Palatinate:
A Renaissance Physician in the Second
Reformation by Charles D. Gunnoe Jr.
Brennan C. Pursell 494 The Unintended Reformation: How a
Religious Revolution Secularized Society
by Brad S. Gregory
Herman J. Selderhuis 497 The Unintended Reformation: How a
Religious Revolution Secularized Society
by Brad S. Gregory
ethics and econoMics
Jonathan Newell 501 Philanthropy in America: A History
by Olivier Zunz
Philip Booth 503 The Ethics of Trade and Aid:
Development, Charity or Waste?
by Christopher D. Wraight
Thomas A. Hemphill 505 Free Market Fairness by John Tomasi
contents
iii
Anthony B. Bradley 508 The Righteous Mind: Why Good People
Are Divided by Politics and Religion
by Jonathan Haidt
Wolfgang Grassl 510 Human Development in Business:
Values and Humanistic Management
in the Encyclical Caritas in Veritate
by Domnec Mel and Claus
Dierksmeier (Editors)
Kevin Schmiesing 513 The Transformation of the American
Democratic Republic by Stephen M.
Krason
PhilosoPhy, history, and
Methodology of econoMics
Ricardo F. Crespo 517 A Short History of Ethics and
Economics: The Greeks by James E.
Alvey
David Howden 519 Models. Behaving. Badly: Why
Confusing Illusion with Reality Can Lead
to Disaster on Wall Street and in Life
by Emanuel Derman
Matthew T. Gaetano 521 Luis de Molinas De Iustitia et Iure:
Justice as Virtue in an Economic Context
by Diego Alonso-Lasheras
scholia
Francisco Surez 527 What Kind of Corporeal or Political Life
Men Would Have Professed in the State
of Innocence
contributors 565
index 571 Journal of Markets & Morality
Vol. 1, no. 1 (Spring 1998)
Vol. 15, no. 2 (Fall 2012)

Christian Social Thought
Ethics and Economics
Philosophy, History, and
Methodology of Economics reviews
477
Christian Social Thought
to justify their existence on the basis that they address social issues and do charitable
work. Rather, business corporations already enhance the common good by providing
needed goods and services, and creating wealth (13435).
This volume is a much-needed corrective to the overwhelming consensus of ecumenical
bodies making their pronouncements about justice, peace, and the integrity of creation
as it comes to expression in such statements as the Belhar and Accra Confessions. At the
moment, Bradleys is only one small clear voice in the midst of a cacophony of noisy,
self-proclaimed ecumenical prophets who are really only sounding gongs and clashing
cymbals. The faithful, however, live in hope, knowing that ultimately Gods truth will
triumph and that their calling is simply to bear witness to the truth.
John Bolt
Calvin Theological Seminary, Grand Rapids, Michigan
The Moral Dynamics of Economic Life:
An Extension and Critique of Caritas in Veritate
daniel K. Finn (Editor)
Oxford, United Kindom: Oxford University Press, 2012.
Within the Catholic academic world and among those who share the distinction of being
professional Catholics (i.e., those whose paychecks come from bishops conferences,
diocesan chancelleries, or Catholic nongovernmental organizations), there is a hermeneuti-
cal game called reading the pope to find that he shares my political opinions. It starts
with taking a papal social encyclical and combing through it for sentences that match
ones own way of thinking about politics or economics. When the reader comes across
papal statements that are opposed to or cast doubt on his opinions, he can either ignore
them or try to explain them away as unimportant or historically contingentor simply
disagree, because, after all, the Church is not political. In any case, his opinions remain
blessedly intact and may now even have a seal of papal approval, which makes them even
less prone to reexamination or revision.
To be sure, this is not the intention behind papal social encyclicals that as manifestations
of Jesus Christs salvific mission through his Church should have the conversion of hearts
and minds as their objective. No one who pays attention to the professional Catholic
world can deny the existence of this hermeneutic, and there are probably very few people
who have changed their political opinions due to an encyclical. Despite the high-minded
tone and style of the encyclicals, the partisan rancor surrounding their interpretation can
be unedifying, to say the least. Perhaps, though, there is something to be learned from the
partisan way of reading about the interaction between religion and politics in general, and
especially between Catholicism (with its teaching and doctrinal authority in the office of
the papacy), and modern liberal democracy as it exists in the United States.
478
Reviews
The search for such insight is one reason to look to The Moral Dynamics of Economic
Life: An Extension and Critique of Caritas in Veritate. The book is a collection of contribu-
tions to a symposium cosponsored by the Institute of Advanced Catholic Studies of the
University of Southern California and the Pontifical Council for Justice and Peace, which
was held in Rome on October 2010. The symposium aimed to examine the American
reception of Pope Benedict XVIs first social encyclical, which was published in July
2009 to commemorate the fortieth anniversary of Pope Paul VIs Populorum Progressio,
perhaps the most contentious of modern social encyclicals on the question of international
social and economic development. (In the spirit of full disclosure, I am a former staffer
of the Pontifical Council for Justice and Peace and from the United States, though I was
not invited to and did not take part in the symposium.)
Unlike most post-conference collections that simply publish submitted papers, The
Moral Dynamics of Economic Life attempts to synthesize the contributions from the
participants along thematic lines such as The Theological Grounding of Caritas in
Veritate, Markets and Government, Reciprocity in Economic Life, Polarization,
and Language and the Orientation to Dialogue. Each chapter has short excerpts from
several papers, making the book read as though one were listening to a discussion among
the authors. It is a bit of a trick, however: The papers were previously submitted and
distributed but not read at the symposium in order to facilitate a discussion that is not
recorded in the volume. It is unfortunate that what appears to be the record of an open
and frank discussion of the encyclical is more the result of the adept editing of submitted
papers. The introduction tells us that Michael Novak and Alan Wolfe did not attend the
symposium, so we are left wondering whether their contributions were discussed at all.
The trick is a relatively harmless and minor one because the main point that this
reviewer takes away from the collection is just how intransigent partisan readings of
religious tenets seem to be. Many of the contributors point out that this or that aspect of
the encyclical is the key one and as far as anyone can say, they could all be right (with
the exception, that is, of Luk Bouckaert, who complains about the glaring absence of
interreligious and interspiritual [sic] dialogue in the encyclical and seems to think the
pope need not be Catholic). John L. Allen of the National Catholic Reporter writes in
his contribution, The first wave of Catholic commentary on Pope Benedicts Caritas in
Veritate was striking, but not because the verdict was mixed. One was instead struck
by how preexisting ideological filters seemed to drive competing perceptions. As the
only reporter at a symposium made up almost entirely of academics, Allen reveals more
of the commonsensical or everymans reaction to the encyclical that professors often
neglectto their intellectual disadvantage. For instance, the everyman knows that in every
Catholic diocese in the United States, if not in every Catholic parish, there is a political
divide between the pro-life and social-justice factions, each of which interpret papal
teachings differently. Indeed, the one great innovation of Caritas in Veritate is, in Allens
words, the integration of anthropology and social ethicsthe integration of Humanae
vitae [Paul VIs encyclical that rejected artificial means of contraception] and Populorum
479
Christian Social Thought
progressio [the same popes encyclical that promoted integral human development and
increased foreign aid at the international level].
Benedicts encyclical therefore tries to reconcile the political divide not by ignoring or
even transcending it but by engaging the partisan readings just as they are: partial truths
that ultimately fall short of the whole truth about man and God but still remain true. Take
the pro-life/social-justice split. One side is right to say that the unborn deserve the protec-
tion of the law and the other that there are collective, social obligations to the poor and
needy. In fact, Benedict says, being pro-life does not and cannot exclude social justice
and its concerns about poverty, and social justice is unworthy of its name if it does not
address the evil of abortion. The two sides explicitly disagree not only about the means
(i.e., using the power of the law) to bring about the end desired by the opposing party,
but also about the priority given the end itself. To make matters worse, there is often more
unity with political bedfellows of different churches than within the individual churches
themselves. Therefore the question is: Why has not a pro-life/social-justice convergence
taken place within the Church?
One reason is that partisans do not recognize that their truths are partial and in need
of completion. As a result, small ancient republics saw partisans as destructive of the
common good. The nature of modern republics, however, is to enlarge their size and
counter faction with faction in the words of James Madison in Federalist Number 10.
As Michael Novak notes in his contribution to the symposium, Americans have tended to
rely on competition in politics and business rather than broad appeals to virtue to achieve
the common good, but what happens when competition and partisanship are criticized as
such, as they often are by academics and religious leaders? Would not the partisan start to
see his view as the only nonpartisan one and therefore worthy of universal assent? The
problem then becomes a lack, rather than an excess, of partisanship followed by timid
complacency in thought and action.
Another explanation for partisan readings is the confusion between matters of principle
and matters of prudence within Catholic social teaching itself. One cannot be a pro-choice
Catholic at the level of principle, but there can be much discussion and even disagreement
about the best ways to regulate commercial activity. Even though he once remarked that
social democracy is more in line with Catholic social teaching than its liberal variant,
the former Cardinal Ratzinger also said that some social teachings of great importance
to the Church, such as those opposed to capital punishment and war, do not require the
same level of adherence among the faithful as those condemning abortion and euthanasia.
Partisans see their own preferences as principles, those of their opponents as expedient.
Finally, of course, there are the peculiarities of the American political scene that have
resulted in the extinction of the pro-life Democrat, thereby exacerbating partisan read-
ings of Catholic teaching. (See the article Democrats, Republicans, and Abortion in
the Fall 2005 issue of The Human Life Review for a fascinating look at how this came
to be politically.)
480
Reviews
Catholic social teaching is often called the Churchs best-kept secret by its advocates,
and I think this volume is one example of why that is the case. There are many interesting
takes on Caritas in Veritate, such as Michael Naughtons emphasis on the logic of gift
and what it could mean in terms of the American fascination with earned success, but
this is nothing new. Theologians and philosophers over the centuries have written about
the paradoxes of pride and humility, charity and justice, and, at its best, Catholic social
teaching should remind us of these and help us live more faithful lives. If Catholic social
teaching remains the purview of academics who disdain or simply do not understand the
political world in which they live, no one should be surprised when that world is run by
people who are ignorant of Church teaching. At the same time and as we can now see, the
political activity of Catholics will be meaningless, even destructive, for the well-being of
society if those same Catholics are not well-formed in doctrine and in their interior lives.
As mentioned above, the United States uses competitive checks and balances, and
focuses on commercial activity to achieve a certain type of common good at the political
level, and it does so without overt public appeals to virtue or religious dogma, despite
a great reliance on these in the people. This state of affairs is, in fact, a unique contri-
bution of modern political thought, coming from thinkers such as Machiavelli, Locke,
Montesquieu, Smith, and one that the Catholic Church, for obvious reasons, had been
very reluctant to accept. This reluctance has not and may never be fully overcome, but it
ought to be clear that most Church leaders now support and even try to ennoble liberal
society through Catholic social teaching. The success of this endeavor will depend on
taking liberalism and partisanship seriously, instead of wishing that the messy political
realities of this world never existed.
Kishore Jayabalan
Istituto Acton, Rome, Italy
A Free Peoples Suicide: Sustainable Freedom
and the American Future
os Guinness
Downers Grove, Illinois: InterVarsity Press, 2012 (205 pages)
That our republic suffers from disorder and decay is no secret. The moral and economic
order appears increasingly chaotic and lacks a deeper meaning. The country, bitterly divided
politically, cannot agree on the purpose of freedom. Frustration has turned into increased
political activism and fragmentation, and perhaps the only national agreed-upon principle
is that people feel increasingly separated from their own government.
The current year (2012) has seen some like-minded books published to address the
magnitude of the crisis we face. Sound thinkers such as Arthur Brooks and Rev. Robert
Sirico have offered up, respectively, The Road to Freedom and Defending the Free Market.
They are, without a doubt, worthwhile examinations of economics and our moral order.
While there is no dearth of books to address our problems and its root causes, perhaps
565
Marc Baer received his PhD in history at the University of Iowa in 1976. He
is currently professor of history and chair of the Department of History at Hope
College. He is the author of two books: Theatre and Disorder in Late Georgian
London published by Oxford University Press in 1992 and The Rise and Fall
of Radical Westminster, 17801890 published by Palgrave Macmillan in 2012.
Clive Beed and Cara Beed are, respectively, retired senior lecturer in economics
at the University of Melbourne and retired lecturer in sociology at Australian
Catholic University. They have published in a variety of academic journals on
the relationship between theology and economics and in 1997 were awarded
a Templeton Prize. A number of their papers were consolidated into a book
titled Alternatives to Economics: Christian Socio-Economic Perspectives and
published in 2006 by the University Press of America. Married since 1961, they
have two married children and two grandsons and enjoy a rich family life and
church worship. Currently, they are fellows at the Centre for Applied Christian
Ethics, Ridley Theological College, University of Melbourne, and fellows at
the Australian Catholic University. Cara is also involved in the Boston-based
Theology of Work project.
Daniel K. Finn earned his PhD at the University of Chicago and is now profes-
sor of theology and Clemens Professor of Economics and the Liberal Arts at, St.
Johns School of Theology in Collegeville, Minnesota.
Contributors
Contributors
566
Contributors
Matthew T. Gaetano is an assistant professor of history at Hillsdale College
and a PhD candidate at the University of Pennsylvania. His research deals with
Italian and Spanish universities, scholastic theology and philosophy, the mendicant
orders, and religious controversy from the fifteenth to the seventeenth centuries.
Additionally, he has a forthcoming publication in Archa Verbi on justification
by faith alone in Domingo de Sotos commentary on Romans.
Joost W. Hengstmengel, with two earned masters degrees, is a PhD candi-
date in the Department of Philosophy at Erasmus University in Rotterdam, the
Netherlands. He is also a member of the Erasmus Institute for Philosophy and
Economics (EIPE). His dissertation examines the role of providentialism in early
modern economic thought in Western Europe.
Ryan Langrill is a fourth-year PhD candidate in the Department of Economics
at George Mason University, and a PhD fellow at the Mercatus Center at George
Mason University. He earned his undergraduate degree in economics and his-
tory from Gonzaga University and his master of arts in economics from George
Mason University.
Jude Chua Soo Meng holds a PhD and several fellowships and is currently
associate professor of philosophy at Policy and Leadership Studies, National
Institute of Education, Nanyang Technological University, Singapore. He was
visiting academic at the Institute of Education, London and visiting research
scholar at Blackfriars Hall, Oxford University. His interest is in Aquinas and
his relevance for educational and economic thinking. He won the prestigious
Novak Award in 2003.
Antonio Pancorbo holds a PhD in economics from Universidad Rey Juan
Carlos, Madrid, Spain. Currently he works at the International Monetary Fund
as a senior financial sector expert, which he joined from the Bank of Spain. He
also worked for the Bank for International Settlements in Basel, Switzerland. He
is a member of AEDOS (Asociacin para el Estudio de la Doctrina Social de la
Iglesia, Spain) and a lecturer at the IE Business School, also in Madrid, Spain.
William Pannapacker is an associate professor of English and director of the
Andrew W. Mellon Foundation Scholars Program in the Arts and Humanities
at Hope College. He holds a PhD in the history of American civilization from
Harvard University, and he is the author of Revised Lives: Walt Whitman
567
Contributors
and Nineteenth-Century Authorship. He has been a contributor to The New York
Times and Slate Magazine as well as a columnist for The Chronicle of Higher
Education since 1998.
Virgil Henry Storr is a senior research fellow and the director of Graduate
Student Programs at the Mercatus Center, George Mason University. He is also
a research associate professor of economics in the Department of Economics and
the Don C. Lavoie Research Fellow in the F. A. Hayek Program in Philosophy,
Politics and Economics at George Mason University.
Clifford F. Thies is the Eldon R. Lindsay Chair of Free Enterprise at Shenandoah
University in Winchester, Virginia, where he currently serves as president of the
Faculty Senate.
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