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Joely Richardson picture from the movie - Joely Richardson movie ...
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Peter Morici
The Deepening Recession
Joe Bageant
The Audacity of Depression

Ramsay was briefly tied with Ducasse on 12 stars last month when his eponymous restaurant at the London NYC hotel in midtown Manhattan debuted with two stars in Michelin's New York 2008 guide.
Cardinal Zen Cites Reason to Retire
HONG KONG, APRIL 2, 2008 (Zenit.org).- Cardinal Joseph Zen had an artificial heart pacemaker implanted this month, citing this as one more reason to step down as the bishop of Hong Kong.
Cardinal Zen, 76, told a local newspaper Apple Daily on March 30 that the pacemaker was placed sometime during the weekend of Easter. He has not made any official announcement of his retirement.
On Good Friday, the cardinal's Stations of the Cross meditations were read at a ceremony at the Roman Colosseum, presided over by Benedict XVI.
The Pontiff had invited the cardinal to compose the meditations for the annual Via Crucis. Cardinal Zen told ZENIT, "With his invitation, the Holy Father wanted me to bring to the Colosseum the voice of the faithful in China."
Bishop John Tong Hon, 68, was appointed coadjutor bishop in January, meaning he will automatically become the head of the Diocese of Hong Kong upon the death or retirement of Cardinal Zen.
When dealing with revealed truths, truths which can be known only through God’s revealing them, it is admitted that there can be some development. John Henry Cardinal Newman, in his famous Essay on the Development of Christian Doctrine, responded to Protestant accusations that the Catholic Church actually invents doctrines. He showed that the Church can have new insights into revealed doctrines while the doctrines remain unchanged. He gave a number of rules which should be used to tell if a development of a doctrine is authentic. Newman’s theology of development was accepted by Vatican II. While Catholic Social Teaching surely has some of the elements of consistency that are similar to that in the doctrinal statements, the fact of the changing circumstances and the changing insights of the social sciences, not to mention the very real possibility of seeing social, political and economic problems through ideological glasses, make the development of a "corpus’ of Catholic Social Thought problematic.
What is needed to resolve these dilemmas is an encyclical which bases its teaching on the foundational principles of Catholic moral theology, the 10 commandments and the Beatitudes, while abstaining from the acceptance of any (especially) economic theory per se.
The main elements of such an encyclical can now be suggested:
A brief theological and philosophical treatise of the nature of the human person. This treatise will take into account the developments over the last hundred years or so in Phenomenology and Personalism as developed by John Paul II and the Lublin School of Thomism. It would show man as a creature having reason and free will. He can discern the good with his reason and his will is truly free so that he can freely choose the good. It would recognize that his knowledge and choice of the good are tainted by Original Sin, which darkened his intellect and weakened his will, but also that many choices in life are not clear, and more often than is supposed, are not simplistic choices between good and evil, but between two competing goods of varying and possibly hidden values.
Man is created with certain drives or impulses the satisfaction of which is supposed to produce human flourishing and are arranged in a hierarchy – the lower meant to serve the higher. If the hierarchy is violated, the human being is lead away from happiness and flourishing. So, the instincts of self-preservation, feeding, shelter, etc., are not valued for themselves but allow men to pursue higher-level ones, such as the desire for family, the respect of others, the need for a well-ordered relation with God, and happiness and admittance into the inner life of the trinity.
But many of the choices we make are economic. These choices are the responsibility of the adult, who makes them ostensibly for his own flourishing. The Vatican II Decree on Religious Freedom, Dignitatis Humanae, is an appropriate guidepost for this and is based on the dignity of the human person. The core of Dignitatis Humanae has never been thoroughly unpacked by anyone, and can be extended theologically to defend a free economy. The document states:
Further, in dealing with this question of liberty the sacred Council intends to develop the teaching of recent popes on the inviolable rights of the human person and on the constitutional order of society. (Dig. Hum., # 1)
While the document discussed this subject in relation to religious liberty, which obviously is man’s greatest freedom, it never got around to the discussion of human rights in general and the constitutional order of society as it seemed to promise. The implication is that man must be allowed to discover religious truth without coercion; if man must be allowed to believe and practice the faith of their conscience without hindrance from anyone, whether public or private except as a matter of public order, he ought to be free to decide, again within the limits of public order, the other, lesser, things, which he believes lead to human flourishing, even if it is to his own detriment. This does not exclude the right of the church and others to guide, persuade and even morally condemn some choices, nor does it imply a moral approval of all choices. But just as in man’s search for religious truth, it must not be coerced choice.
Having said this, the Church has a duty and a right to give moral guidance to man’s choices, where morality is in question. Here is where this new document must take into account the developments in moral theology of the last hundred years or so, and are seen in the encyclical of Pope John Paul II, Veritatis Splendor. In this latter document, the Pope states that "the morality of acts is defined by the relationship of man’s freedom with the authentic good." This good is established in man by Divine wisdom. (Ver. Spl., # 72, italics in original) In other words, the moral law is meant to bring man to the fulfillment of the hierarchy of existential ends which God placed in him for his flourishing and ultimate happiness. There is no carping in this encyclical about how the world is going down the drain as we see in so many past encyclicals, which are so worded, not because of eternal truths, but because the events of the times were so harrowing.
Lastly, this new encyclical should focus on specifically moral aspects of social, political and moral actions in the same style of Evangelium Vitae, and avoid painting with too broad strokes. Popes need to remember, that painting with broad strokes opens the door to the enemies of true liberty, friends of statism, and anti-capitalism that many of us Catholic Austrian economists have had to bear with all these years.