#467: We CAN do Better than Fake Facts

  In an age where virtually all our nation’s public institutions have fallen into distrust, perhaps it is time to look beyond our borders. Perhaps a focus on some basic facts that are beyond dispute can provide a basis for public debate. 

We live in distempered times.  The general public, surveying the current events landscape, reacts with a wide range of troubled emotions: anger, embarrassment, fear, frustration, ridicule, disdain, even disbelief and shock at what is no longer shocking.  No matter our zip code, economic class, or political stripe, almost no one is happy with the current state of public affairs.

The climate for civil discourse is the worst I can remember--and I am a child of the 1960s, when U.S. cities burned and the nation’s capital was repeatedly besieged by impassioned demonstrators and three national leaders were assassinated.

I shared my Boomer generation’s desire for change, a desire to create a better world.  I saw many of our institutions--the government, the military, the police, the church, even the family--in crisis.  I found our country drifting into a spiritual malaise that sapped the moral energy we needed to revitalize our national values.  I saw the need for strong guiding values in the face of war, racism, and poverty, but by 1969 I had lost confidence in our established political parties.  I felt that, rather than providing visionary and moral leadership, the GOP and Democrats simply reflected the materialist and war-like values of their political bases.  Our leaders were following conventional wisdom of public opinion, rather than leading in a better direction.  I had lost faith in the system.

So I chose to abandon my own ambitions for a political career and to promote better values by working “outside the system.” For me, activism for a better world took the form of local action focused on faith-based communities. This was my response to that era’s crisis of values.

But 40+ years later we seem to face, not merely the crisis over values, but even a crisis over facts.  We are not merely divided by what we value, by what matters, we are even divided over what is real, what is true.

We see the signs everywhere as people dispute reality on a issue after issue.  We argue whether climate change is real or a hoax. Whether elections are rigged or fair.  Whether the current investigations are legitimate or witch hunts. Whether immigrants are a threat or a benefit.  Whether a travel ban means better security or unjust discrimination.

This begs a question: what relevance can faith have here? When people struggle to achieve common values, as happened in the 1960s, it made sense to look to faith-based institutions for moral guidelines—churches were prominent in the civil rights movement, and Martin Luther King was an ordained minister, not a public official.

But when people are reduced to fighting over facts--what use are faith-based institutions?

I am convinced our religious institutions can help us achieve common ground about basic facts that can renew our civil climate and revive the possibility of a productive public debate.  If we can agree on what’s true, we can then argue civilly and constructively about what should be done.  But how to agree on what’s true?

First, we step with a primary fact behind all others facts: Facts are mostly a matter of good sources.

None of us can verify every fact for ourselves.  We rely on GPS to know where we are going¸ and the speedometer to tell us how fast we are getting there.  We rely on meteorologists tell us a storm is on the radar, on clocks to tell us the time, on green lights to tell us it’s safe to go, on the Internet for nearly everything.  Every hour of our lives we depend on facts, but we get those facts, not from our own direct observation, but from sources we trust. We know the facts only because we believe those sources.   A wise philosopher once said that 95% of the most brilliant person’s knowledge is based on such belief.

It stands to reason, then, that our current crisis over facts is actually rooted in a crisis over sources.  In a word, what we believe depends on whom we believe-- and right now, our country cannot agree on whom to believe.

This is especially true when we speak of facts about public affairs.  Where people once prized freedom of the press, many now dismiss the mainstream media.  Where people once relied on “the fourth estate” of reporters and commentators, many (even our leaders) now turn instead to social media.  While the previous generation counted on investigative journalist to dig up the truth, we now turn to cable news panels to hear what we want to hear.

It makes sense, then, that to restore common facts we need to search for sources we can count on.

And forgive my career-shaped bias, but I find the Catholic Church a helpful source in the search for common facts.  I know this institution has been scandal- plagued for nearly a generation now (see CrossCurrents #442 https://swaincrosscurrents.blogspot.com/2015/11/442-spotlight-gets-story-right.html to see how persistently that scandal has crossed my own career path).  And last week’s allegations against Australia’s (and the Vatican’s) Cardinal George Pell once again has stained the church’s credibility.

Nonetheless, there is a case to be made for paying attention to the Catholic Church on public affairs--and if one does pay attention, the results are significant.

Let me cite two sets of well-established facts that could become the basis for a much wider discussion.

Fact Set One: Why pay attention to the Catholic Church?

Fact #1: the Catholic Church is the world’s largest organization of any kind, with more than a billion members and worldwide coverage. 

Fact #2: Its membership includes roughly 20% of all Americans, and these American Catholics have become an important swing vote in recent elections.

Fact #3: Despite the toll of the sex abuse scandal on the Church’s public reputation, the election of Pope Francis in 2013 brought a huge public relations boost to the Catholic Church.  Francis is among the planet’s most visible and respected—even beloved--public figures.  When he talks, people listen, and when he talks, he speaks for a consistent tradition of the Catholic Church’s vision for a better modern world dating back to 1891.

Fact #4: That vision presents a comprehensive analysis of world affairs, as well as set of principles for addressing our major challenges.

In my opinion, that vision, typically called Catholic Social Teaching (CST), represents the best single perspective on the crises facing our world and how they might be solved.  In particular, I believe that Francis is speaking to our time with a focus, a breadth, and a wisdom unmatched by any of our nation’s public figures. That’s why I pay attention.  And this leads me to a second set of facts. 

Fact Set Two: Facts about what Catholic Social Teaching (CST) actually says.

Fact #5: CST says promoting the common good is more important than pursuing personal benefit.

Fact #6: CST says people have a right to private property--but all our property must serve the benefit of others.

Fact #7: CST says that the market system must serve people, rather people serving the market.

Fact #8: CST says that healthcare is a human right, not a commodity or a privilege.

Fact #9: call CST says that immigration is a human right; while governments may protect their borders, they must respect the right of people to migrate.

Fact #10:  CST says that climate change is a reality, that it is a threat to God’s creation, and that the entire human family—but especially wealthy nations—face the moral imperative to address it.

Fact #11: CST says that economic inequality is the unacceptable sources of many evils, and must be fixed.

Fact #12: CST says that, while war may be justified under some conditions, the conditions of modern warfare make such justification rare or impossible.

Fact #13: CST says that religion is not to blame for terrorism. Rather, terror emerges from poverty, injustice, and fanaticism.

Fact #14: CST says that Islam, like Judaism, worships the same God as Christians.

Fact #15: CST says that taxation must serve the common good--even if that means redistributing wealth

Fact #16: CST says the world’s population comprises one human family and that this planet is our common home, so our goodness must be judged by our embrace of that family and our efforts to care for that home.

We’re all entitled to our opinions, but not to our own facts. So anyone can disagree with the statements above--but no one can say that these are not in fact the teachings of the Catholic Church. 

And those facts matter. For those of us who are Catholic, or those of us who admire Pope Francis, or those of us who simply seek a vision of a better future, these facts can be--as they are for me—a starting point for any discussion of public affairs. Even if we disagree with the positions they express, we cannot deny they represent the worldview of the world’s largest organization. And on that basis alone, they deserve our attention. They certainly deserve more attention than the fake facts flying all around us. We can do better than that. 

© Bernard F. Swain PhD 2017

#462: How to Judge Trump? By His Fruits You Will Know Him

Pope Francis on Trump: "Wait and see"

Everyone knows we are divided, and no one thinks that’s good. But we seem at a loss for a solution. Can the Catholic Vision help? How?

 Sometimes teachers learn more than they teach!

Recently I conducted a session for adults preparing to join the Roman Catholic Church.  An important question surfaced: are Catholic Social Teachings just general principles without much practical direction, or do they include specific actions to implement those principles--or are they someplace in between?

The question would be important anytime, since the answer determines how relevant Catholic Social Teaching  (CST) is to our daily experience of the society and the culture we inhabit.  But the question is especially urgent now, when Americans are divided into two equally unhappy camps.

One camp is convinced that America is in grave danger from terrorists, illegal immigrants, refugees, rampant crime, lost jobs, unfair trade deals, the media, and the power of establishment elites.  The other camp is equally convinced that America is endangered by a dishonest, incompetent, paranoid administration that is bent on conning the public and curtailing our rights and protections to achieve its mission of self-aggrandizement and self-enrichment.

Observing these two unhappy camps locked in a power struggle, I recall a key theme from Vatican II (1962-1965): that the Catholic Church must position itself as a public source of wisdom, to help steer power away from evil and toward good.

This begs the question: can Catholic Social Teaching do that job? Can it provide the wisdom we need to steer this current power struggle in the US toward good results?

Pope Francis has been speaking to this question quite a lot recently. His comments focus on two notions of great practical value for people of faith.

Notion #1: “Wait and See.” One thing both unhappy camps share is inflated rhetoric.  One side invents its own facts: immigrants are pouring in, refugees import terror, crime is soaring, joblessness stems from free trade and regulation.  The other side spins hypothetical horror scenes of mass deportations, treasonous collusion, police state tactics.  Such rhetoric fuels the conflict but provides little basis for resolving it.

Francis prefers to wait for concrete facts.  In his January 22 interview with the Spanish newspaper  El Pais, when asked about of his own opinion of the new American president, Pope Francis avoided both alarmism and cheerleading.  He suggested, rightly I think, the prudence of basing any response on actual events rather than invented fears or anticipated outrages:

I think that we must wait and see. I don't like to get ahead of myself nor judge people prematurely. We will see how he acts, what he does, and then I will have an opinion. But being afraid or rejoicing beforehand because of something that might happen is, in my view, quite unwise. It would be like prophets predicting calamities or windfalls that will not be either. We will see. We will see what he does and will judge. Christianity always rests on the specific, either a position is specific or it is not Christianity.

…We need specifics. And from the specific we can draw consequences. We lose sense of the concrete. The other day, a thinker was telling me that this world is so upside down that it needs a fixed point. And those fixed points stem from the concrete. What did you do, what did you decide, how do you move. That is what I prefer to wait and see.

The public response to Trump’s travel ban is a perfect illustration of “specific” action.  The very day the government began detaining immigrants, green card holders, even those with visas, protesters thronged airports, vast crowds filled city squares, and the courts acted swiftly to halt the ban. This fits rather neatly with Francis’ advice.  Rather than jump to conclusions, we should respond to results. 

But this leaves open the question: on what basis do we judge the results?

Notion #2: The Relevance of Catholic Social Teaching.  Of course, specific responses presume preparation.  They require the ability to mobilize people who are ready to act and who know when the time for action has arrived.  Pope Benedict XVI famously said that the Church cannot stand on the sidelines in the fight for justice--but to arbitrate any contest, one must master the rules. So in many recent statements, Pope Francis has been demonstrating how Catholic Social Teaching (CST) can provide practical rules for the conflicts we face.

Such practical teaching must avoid two extremes.  If CST offers only general principles, arguing about how they apply might lead to endless debate that frustrates rather than promotes action.  But if CST attempts to dictate specific policies or actions, people may argue that the Church is stepping beyond its expertise into technical areas where its competence is suspect.  In short, if the Church wants CST to provide practical wisdom, then it must go beyond theoretical platitudes but avoid technical solutions.

And here Francis guides us, for in comment after comment he makes it clear that CST offers something different.  CST offers neither mere principles nor specific solutions; instead, it offers concrete criteria for judging actions that we or others take to solve problems.

This makes CST highly pragmatic.  Instead of obsessing over hypotheticals, it focuses on actual results.  Instead of claiming to provide concrete solutions, CST provides clear criteria for evaluating concrete solutions.  It’s not enough to take actions that achieve results; those results must fit CST criteria or be rejected. In this sense, the gospel message is radically pragmatic: we need not argue about rhetoric or theories, but ask rather which theories are working or not working. Thus CST cannot dictate solutions, but it can judge them.

And this helps us to prepare to act, because we can formulate the criteria in advance of any particular action.  Francis has demonstrated this over and over.  Examples abound:

Asked by El Pais about populism that carries a message of “xenophobia and hatred toward the foreigner,” the pope replied:

Crises provoke fear, alarm. In my opinion, the most obvious example of European populism is Germany in 1933. After (Paul von) Hindenburg, after the crisis of 1930, Germany is broken, it needs to get up, to find its identity, a leader, someone capable of restoring its character…“Let’s look for a savior who gives us back our identity and let’s defend ourselves with walls, barbed-wire, whatever, from other peoples who may rob us of our identity.” And that is a very serious thing…No country has the right to deprive its citizens of the possibility of talking with their neighbors.

The use of “savior” here is key, since it implies that for Christians such a politics is idolatry—as clear a criterion as any in our faith!

Asked about the treatment of refugees and other religion, the pope was equally concrete:

You cannot be a Christian without living like a Christian. You cannot be a Christian without practicing the Beatitudes. You cannot be a Christian without doing what Jesus teaches us in Matthew 25.

Matthew chapter 25 is Jesus’ injunction to help the needy by such works of mercy as feeding the hungry, clothing the naked and welcoming the stranger. The pope went on:

It’s hypocrisy to call yourself a Christian and chase away a refugee or someone seeking help, someone who is hungry or thirsty, toss out someone who is in need of my help…If I say I am Christian, but do these things, I’m a hypocrite.

So if criterion #1 is idolatry, #2 is hypocrisy.

In mid-February Francis sent a letter to a meeting of popular movements in California to express his view of popular resistance movements:

It makes me very happy to see you working together towards social justice…because it builds bridges between peoples and individuals. These are bridges that can overcome the walls of exclusion, indifference, racism, and intolerance…For some time, the crisis of the prevailing paradigm has confronted us. I am speaking of a system that causes enormous suffering to the human family, simultaneously assaulting people’s dignity and our Common Home in order to sustain the invisible tyranny of money that only guarantees the privileges of a few.

These are signs of the times that we need to recognise in order to act.…The grave danger is to disown our neighbours. When we do so, we deny their humanity and our own humanity without realising it; we deny ourselves, and we deny the most important Commandments of Jesus. Herein lies the danger, dehumanisation.

Criterion # 3: Disowning the neighbor leads to dehumanization.

Within the last two weeks some journals headlined the pope's opposition to the Dakota Access pipeline being constructed through US tribal lands. Actually, the pope never mentioned the pipeline. But he offered a clear criterion for addressing that case, when he told representatives of indigenous peoples at a U.N. agricultural meeting that the key issue facing them is how to reconcile the right to economic development with protecting their cultures and territories.

Francis at the Conference on indigenous peoples in Rome

Indigenous people, he said, have a right to their ancestral lands. And this provides a clear rule for action:

In this regard, the right to prior and informed consent should always prevail…Only then is it possible to guarantee peaceful cooperation between governing authorities and indigenous peoples, overcoming confrontation and conflict.

Finally, when Francis takes on the “Trickle Down Theory” for reducing economic inequality (see CrossCurrents #461), he does not talk about equality of OPPORTUNITY--he talks about the actual results of economic structures that, whatever the theory on paper, in practice LEAVE millions excluded from prosperity. We may argue about why this happens, and who is responsible, and how to solve the problem--but we may NOT deny that it is a problem that plagues most third-world countries as well as our own.

The preferential option for the poor is a matter of principle for Catholic Social Teaching, and no system that results in massive inequality can be justified by any theory. The pope believes the current model has had ample opportunity to prove itself, and has failed. So it is folly to expect suddenly better results if we cling to what Francis calls "the sacralized workings of the prevailing economic system." He believes it is time to give “equal opportunity” to another model.

Thus, on issue after issue, this pope advises that we “wait and see” but also prepare ourselves with clear standards for judging what actually happens. And for THAT job, Catholic Social Teaching provides a valuable legacy.

"By their fruits you will know them...."—and By His Fruits You Will know Him.

© Bernard F. Swain PhD 2017

#461: Making our Future Great Again—2: Trump’s “Trickle Down” Is No Magic Solution

At 80, Francis remains one of the world’s most popular and dynamic leaders, the most visible spokesperson for a vision of the future unrivaled by any political party or organization. I’m surveying the priorities of the Catholic vision in light of a post-election season that has left me both dispirited and perplexed about our prospects as a people. The topic this time: Economic Justice.

Pope Francis Meeting With Workers

Economic Justice

The Trump campaign clearly exploited the discontent of many working class voters (especially white voters) who feel left behind by the globalizing and automation of our economy. 

The economic dislocations brought by globalization, deindustrialization, and automation have been a long time coming. The challenge was already a topic of my economics studies in the late 1960s. Early on, it also touched my own family.

My father worked at General Electric from 39 years, and by the early 1970s he was president of his local engineering union. America’s jet engine was invented at the River Works plant in Lynn Massachusetts, which since World War II had been producing aircraft engines 24 hours a day.

But as the Vietnam War wound down in the 1970s, defense contracts shrunk and GE began laying off workers—including many members of my father’s union.  As citizen, my father wanted the war to end, but as union president, he was concerned about the welfare of his fellow workers.

Years later, my younger brother also worked at the River Works but was eventually laid off, caught by the continuing general decline of GE’s manufacturing business. At one point, thanks largely to GE’s presence, the New England region as a whole had employed 33,675 jet engine workers--27.8 percent of total US aircraft engine employment. By the mid-1980s, the River Works employment stood at 13,000. But the 1990s brought a drastic downturn, and by 2016 the plant employed a mere 2,850.

Ironically, in 2016, GE decided to move its world headquarters to Boston’s Fort Point Channel, where it will continue to expand its operations in the “internet of things.”  Decades after Ronald Reagan promoted GE’s Manufacturing prowess in television ads (“We Bring Good Things To Life!”), GE’s future lies, not on the assembly line, but in the cloud.

GE’s journey echoes the general US trend away from manufacturing—a trend that has left middle-class incomes falling for 40 years and opened a massive wealth inequality gap.

Trump’s Solution

Now Trump promises to restore jobs and reduce inequality in four ways: (1) penalizing U.S. companies who attempt to outsource jobs, (2) penalizing foreign imports with new tariffs, (3) investing “trillions” on America’s badly degraded infrastructure, and (4) reducing taxes across the board to stimulate job-producing growth,

The first action (1) may protect some jobs, though I believe (along with many economists) that most such jobs are gone forever. Tariffs and protectionist policies (2) risk trade wars wall as international tensions in an era when all economics--markets, corporations, and government policies--have become increasingly international.  For example, the European Union, for all its flaws, made free trade the cornerstone of its vision to bring peace to Europe after generations of war by encouraging nations to become packers rather than rivals.  And for more than 60 years it has worked.  I doubt the U.S. can simply return to a more isolated posture.

Step (3) might happen two ways. We might use tax money to create public jobs as we did during the New Deal, when FDR crated public works projects that put people to work in massive numbers. Or, we might see tax money going to corporations and wait for them to create jobs. Trump proposes the latter, which is the point of step (4)--reducing taxes across the board, for rich and poor, to produce jobs.

This presumes the working of “trickle down economics”: money at the top builds business, so the economy grows, and the wealth produced trickles down to those at the bottom. But Catholic Social Teaching, and Pope Francis in particular, reject outright this theory as a fraud.

The Catholic View

As Francis wrote in his very first major document, the 2013 apostolic exhortation, “The Joy of the Gospel”:

Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system.

Notice the term “sacralized,” which means “treated as something sacred.” Francis is saying we will fail to build economic justice if we turn the “prevailing economic system” (capitalist market economics) into something sacred—that is, into an idol. Francis even cites the classic Biblical image for idolatry:

The worship of the ancient golden calf has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption.

In a 2015 speech in Bogota, Colombia, Francis returned to the “idol” image:

Once capital becomes an idol and guides people’s decisions, once greed for money presides over the entire socioeconomic system, it ruins society, it condemns and enslaves men and women, it destroys human fraternity, it sets people against one another and, as we clearly see, it even puts at risk our common home.

Same people might claim that Francis is merely voicing a personal opinion, which Catholics can take or leave--or worse, he is spouting Marxist theories! But in an interview with an Italian newspaper, he rightly insisted that he speaks as the voice of Catholic Social Doctrine:

There is nothing in the Exhortation that cannot be found in the social Doctrine of the Church. I wasn’t speaking from a technical point of view, what I was trying to do was to give a picture of what is going on. The only specific quote I used was the one regarding the ‘trickle-down theories’ which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and social inclusiveness in the world. The promise was that when the glass was full, it would overflow, benefitting the poor. But what happens instead, is that when the glass is full, it magically gets bigger nothing ever comes out for the poor. This was the only reference to a specific theory. I was not, I repeat, speaking from a technical point of view but according to the Church’s social doctrine. This does not mean being a Marxist.

In his 2015 encyclical on climate change, “Laudato Si,” Francis returned to the same theme, saying free  markets cannot work magic:

 Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth…Once more, we need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals.

Some have tried to blunt the force of this critique, but even conservative Catholic commentators have conceded that Francis is setting a standard for all Catholics. Patrick Brennan made this clear while reviewing The Joy of the Gospel for National Review, the journal founded by the famous Catholic conservative William F. Buckley:

The pope’s discussion…is about how Catholics should respond to the overwhelming changes that have come to the world “in our time,” which have made many richer and more secure, but left many impoverished and suffering. Those…changes, as free marketeers would surely agree, are not the product of command-and-control economics, but of free markets. The pope is arguing that freer markets haven’t so far brought us a properly just, caring society, and “in our time,” society has in many ways grown coarser, crueler, and more violent — so Catholics cannot advocate free markets per se. Some proponents of free markets may take issue with that sentiment; most would not.

So here is where we stand: Our new president is proposing to “fix” our economy, produce jobs, reduce inequality, and repair our infrastructure--all by reducing taxes across the board, thus freeing the corporate sector to spend more in a way that will benefit all. Unless he proposes something else to accompany this policy, he is clearly counting on the free market to solve all our problems without major government efforts (aside from tax reform and reduction).

There is no escaping the obvious conclusion: Trump believes the very “magical view” of free markets that Pope Francis (and Catholic Social Doctrine with him) rejects. In my view, the outcome is predictable: as long as we continue to idolize free markets and reject public action to redistribute income, the economic division in our culture will continue to fester and grow. A better future requires us to recognize that inequality can only be solved by redistributing wealth, not by adding to wealth at all levels. And only those who idolize free markets believe that they alone can do that.

© Bernard F. Swain PhD 2017

#460: Making Our Future Great Again: Connecting the Climate Dots

Happy Birthday to our Planet's Protector.

The pope’s recent 80^th birthday 
has left me thinking 

that our future may depend on his.

Shortly after Benedict XVI resigned in 2013 at the age of 80, I paid my (almost) annual visit to France to visit friends, among them Michel Pansard, who just happens to be the bishop of Chartres.  Over dinner he expressed his conviction that Benedict was setting a precedent: that future popes might no longer serve for life, but would retire--presumably as he did, at 80 (this happens to be the age at which cardinals become ineligible to vote for pope).

It so happens Pope Francis and I share the same December 17 birthday, and this time it made me very aware of two things.  First, at 80 he shows no signs of resigning his post.  Second, he makes me envy his energy and endurance, for, even at 80, he remains one of the world’s most popular and dynamic leaders, and he has made himself the most visible spokesperson for a vision of the future that, in my view, is unrivaled by any political party or organization. 

I can only hope to sustain his sort of enthusiasm when I am his age.  But I confess the last year or so has challenged me to retain the kind of youthful spark I see in him. For the post-election season has left me both despirited and perplexed about our prospects as a people.

As someone prone to filtering current events through the lens of Catholicism’s social vision, I have never been fond of the Republican-Democratic duopoly of “politics as usual.” And since that politics evolved into neo-conservatism in the 1980s and neo-liberalism in the 1990s, I’ve liked it even less. Now our deeply flawed electoral system has awarded the presidency to the less popular of the two least popular candidates in our lifetime.

It is clear that Donald Trump (like Bernie Sanders) offered an alternative to such politics.  But while “alternative” means “different,” it does not always mean “better.” And I admit that, as I survey the priorities of the Catholic vision in light of recent developments, I find myself not so much hoping for the best as fearing for our future.

I temper my judgments with the proviso that it is seldom clear if president-elect Trump means what he says.  Those who took him literally but not seriously during the campaign were badly wrong; yet those who took him seriously but not literally are hard pressed to do more than guess what he will do.  Since he has contradicted himself on nearly every public issue, he can only mean about half of what he says--but I seldom know which half.  Keeping in mind that predictions about Trump are therefore often unreliable, let me briefly survey some main priorities of Catholic Social Teaching which, I remain convinced, offers the wisest contemporary vision for a better future.  I’ll include climate change, economic justice, human rights, globalization, respect for life, and peace.

Climate Change

I was sadly disappointed that climate change received such scant attention in the electoral campaign.  Trump called it a hoax, while Clinton called it real and requiring action--but neither one gave it much detail or attention.  The topic never came up in the debates, and neither campaign sought to motivate voters over the issue.

Yet for me, this was the overriding issue--not just of the campaign, but of our time.

I say this not only because climate change can disastrously alter the future of our planet, but also because, as Pope Francis has brilliantly shown, climate change is the master key to unlocking most of our biggest social problems.  Once we see how Francis connects the dots, it becomes hard to imagine resolving any of our major problems unless we address the environment.  Let me number those dots:

Francis presents climate change as just one piece of a much bigger puzzle.  He roots the problem in (1) runaway emissions (especially carbon and methane), which are generated by (2) our unsustainable reliance on fuels needed to power (3) a runaway capitalist system that (4) treats self-interest and greed as our most important social virtues.  This system (5) despoils the global environment while generating not only (6) intolerable levels of pollution but also (7) intolerable levels of inequality.  The result, he says will be a (8) progressive degrading of earth’s ecological systems which, while caused by the world’s wealthy, will (9) disproportionately affect the world’s poor.  The effects include (10) mass migrations away from destitute and dangerous regions, especially those ravaged by violence, rising seas, or lack of fresh water.  Such migrations are already being triggered by (11) the persistent terrorism in a world where resentful millions feel victimized by the power dynamics of post-colonial market systems--what Francis calls “the globalization of indifference.”

Connecting the dots allows the “big picture” to emerge: our status quo is already generating deep conflicts the will only get worse as the planet becomes less and less habitable. In this big picture, most of our biggest problems--inequality, the environment, refugees, terror, war--threaten to become intractable unless we act to change the very things that threaten the planet as well.

The solution to this massively dysfunctional global system, says Francis, is nothing less than a planetary ethical revolution that dethrones runaway capitalism as we know it and replaces it with a system that reflects more authentically humane values. He calls for an “integral ecology” that enables global development to be both humane and sustainable.

Thus at 80 Francis has positioned himself (and with him, the papacy) as the world’s most visible protector of the planet.  This also makes the papacy the world’s strongest voice challenging us to face the future of humanity--and especially the future of humanity beyond the prevailing capitalist model.

The United States is the world’s #2 carbon emitting nation, and short of aggressive action our commitment to last year’s landmark Paris accord will falter, and our nation will remain a prime contributor to the degradation of what Francis calls “Our Common Home.”

In this light, dear reader, forgive me if I lament the early signs that the Trump administration may be unwilling to face this challenge.  Its failure on this issue will condemn us to the ripple effects that Francis has already noted. Because of him, we’ve been forewarned, and we ignore him at our own peril—as well as the planet’s.

Next: Economic justice

© Bernard F. Swain PhD 2017