We have posted before about the late scholastics: The late scholastics, universal human rights and discrimination and other posts on this blog on human rights, globalisation, interest and property rights have incorporated their profound impact.
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Finance and banking are institutions heavily associated in most people’s minds with modernity and the development of modern economies. While there is a certain truth to that, in the sense that the scale and reach of such institutions accelerated in the nineteenth century, it disguises the fact that most of the tools, methods and institutions associated with modern finance attained their mature form in the Catholic world of mediaeval Europe.
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In the late 1970s I lived in rooms in Oriel College, Oxford, a few metres from the infamous statue of Cecil Rhodes in the city’s High Street. I don’t recall the statue, or the smaller ones also on the wall (including Cardinal William Allen) ever being discussed. Rhodes was only at Oriel for one term in 1873, leaving a lot of money to the college and to the university, partly for the scholarships bearing his name. What does Catholic Social Teaching have to say about the statue’s future, and that of similar monuments?
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Rapidly developing events and protests springing from the United States to much of the Western world (and elsewhere) have once again brought discussion about individual rights and equality – both in theory and in practice – to the forefront of public debate.
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Earlier this year, we commemorated the one hundredth anniversary of the birth of Karol Wojtyla, Pope John Paul II. A multitude of articles, conferences and events has marked the date but perhaps the best way to recall John Paul II is through the authorised biography produced by George Weigel titled “Witness to Hope” and first published in 1999.
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