There is a widespread belief that Christians, specifically traditional Catholics, could not possibly be Libertarians. Randy England demonstrates the error of that belief in clear and concise discourse.
Beginning with the basis of Libertarianism, the non-aggression principal, Mr. England illustrates by argument and Catholic apology Libertarianism's congruence with Catholicism. Freedom, God's second great gift after life itself, is the core of both Traditional Catholicism and Libertarianism.
Mr. England's treatise explores the details of political Libertarianism and Catholic teachings in the contexts of dogma, property, the Right to Life and the criminal law in it's first part (five chapters). Citing Aquinas, St. Paul, Augustine, C.S. Lewis and even Bilbo Baggins (among others); and drawing from sources from the Old Testament to the New Catechism, Mr. England lays the basis for the inevitability of religious Catholics final embrace of the freedom of Libertarianism. While already a Libertarian, it was a comfort to be provided with the facts to support what I understood implicitly - that freely chosen religious belief spoils one for enforced constraint in areas outside the spiritual.
Part II of Mr. England's book is more practical and addresses the everyday issues of today's regulatory State. Those familiar with F. A. Hayek's The Road to Serfdom understand the themes of economic control and the totalitarianism of collectivism as Mr. England discusses them. Free is Beautiful modernizes these themes for the 21st Century with its references to Homeland security, counterproductive licensing and economic strangulation by Byzantine regulatory schemes. It you have ever suspected that the "powers that be" actually are prohibiting everything free, fun and profitable (except for them), the proof of it is within the pages of this book.
Unwilling to just complain, Mr. England proposes both recognized Libertarian solutions for the "dangers" allegedly addressed by the strait jacket of Statist regulation and also his own novel transitional practices to shift from the status quo to a real Libertarian society. If there is any weakness in the book it is here where the author takes the leap from diagnosis to treatment. Regardless of any criticism of the particular tactics offered by Mr. England, it is refreshing to see an author with the courage to propose any path out of the peonage of modern American progressive Statism.
All and all, this is a fine book for freedom loving Catholics and even for those who don't think religious belief corresponds with Libertarian practices. For each group this book has value and is a fine addition to any thinking being's library.