Category: Acton Commentary

Adam CartwrightIn this week’s Acton Commentary, I adapt a section from my latest book focusing on an instance of “cowboy compassion” we find in an episode of Bonanza. I focus on the example of Adam Cartwright, who helps out an economically-depressed family faced with the tyranny of a greedy scrooge, Jedediah Milbank.

There are many reasons to appreciate Bonanza, even if it is a product of its times, as in the stereotypical portrayal of Hop Sing, for instance. I also mention another favorite western of mine, Have Gun–Will Travel, in which Paladin functions as a kind of one-man A-Team. But this show, too, traffics a bit in the well-worn caricature of Asians, as the only other semi-regular appearing character is a Chinese bellhop known as “Hey Boy” (as in, “Hey, boy, come over here and pick up this suitcase.”).

But we have something to learn from such shows, warts and all. In the case of Bonanza, I think we have a kind of libertarian-cowboy in black, who no doubt wore “the black for the poor and the beaten down,” a man firmly committed to wedding together liberty and love.

As I conclude, “We can get our hands dirty by grubbing for money,” or as in the case of Adam Cartwright, “we can get them dirty by helping fix a broken well.”

Read more in Get Your Hands Dirty: Essays on Christian Social Thought (and Action) and “The ‘Cowboy Compassion’ of the Cartwrights.”

noun_project_8671For this week’s Acton Commentary, ahead of Labor Day weekend, I write about “working harder and smarter,” lessons we can learn from Ashton Kutcher and Mike Rowe.

One of the implications of connecting hard work with smart work is that the difficulty of work on its own does not determine its value in the marketplace. It isn’t a question of how hard you are working, but how hard you are working in productive service. This is why Lester DeKoster writes,

The paycheck follows upon work. Often the harder we work, the larger the paycheck—though, as many workers know, this unfortunately is not an invariable law. That is because, as we shall see, work and wage are not related as cause and effect.

He refers to money as the “bait,” which induces us to work and which tends to direct our work in service to others. But the bait can become a “trap” if we conflate the meaning of work with the wage: “Work endows life with meaning because of what work is, not because of what it earns. Paychecks buy goods and services provided to us through the gift of selves by others, but money buys no meaning. Life’s meanings are not for sale!”
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“Opportunity looks a lot like hard work,” says Jordan Ballor, echoing Ashton Kutcher, in this week’s Acton Commentary. “A culture of entitlement and privilege will end in failure.” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.

Working Harder and Smarter: What Ashton Kutcher and Mike Rowe Have to Teach Us

by Jordan Ballor

As the American economy sputters along in the wake of the Great Recession, younger generations are increasingly questioning the wisdom about work and success inherited from their parents and grandparents. A recent piece in the Chronicle of Higher Education explores the sense of disappointment and despondency that many Gen X-ers and Millennials experience in the job market. As Jennifer M. Silva writes, “Unlike their parents and grandparents, who followed a well-worn path from school to the assembly line—and from courtship to marriage to childbearing—men and women today live at home longer, spend more time in school, change jobs more frequently, and start families later.”
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“We are now three years into health care ‘reform’ and it is crystal clear that what we have is no reform at all,” says Dr. Nick Pandelidis in this week’s Acton Commentary. “As we are seeing, the Patient Protection and Affordable Care Act, as is typical of so many government program names, will result in just the opposite outcome. PPACA is unaffordable, it will harm patients, and it will do incalculable damage to human dignity.” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.

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Which came first, the collapse of the family or of traditional Christianity? “It’s a chicken-or-the-egg riddle, whether the disintegration of the family came first or the collapse of traditional Christian faith did,” write Elise Hilton, in this week’s Acton Commentary. “Too closely intertwined to make a call, Mary Eberstadt does pin a date on the collapse of this double helix: 1960. Why 1960? Why did God stop mattering at that point? Why did the family falter?” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.

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Accessible IconIn this week’s Acton Commentary, “Disability, Service, and Stewardship,” I write, “Our service of others may or may not be recognized by the marketplace as something valuable or worth paying for. But each one of us has something to offer someone else. All of us have ministries of one kind or another. Our very existence itself must be seen as a blessing from God.”

During a sermon a couple weeks ago at my church, the preacher made an important point about common attitudes toward old people (to listen, click the “Launch Media Player” here and listen to Rev. David Kolls’s message, “Following God Through Transitions” from July 28, 2013). In the same way that we often view those with visible disabilities as passive objects of pity, we often think of those who have reached a certain age as having nothing to offer. This is simply wrong-headed.

We all are important to God. “God don’t make no junk,” as the saying on the T-shirt reads. This isn’t to deny the reality of brokenness and sin. But in the face of these evils, God still affirms and preserves his creation. Life itself is a blessing from God, and mere existence is proof enough that God values people and has purposes for us. Every one.
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4109902429_491e5d15d3Photo Credit: Patrick Hoesly via Compfight cc

Following up on last week’s proposal and discussion about the future of the Detroit Institute of Arts in the midst of the city of Detroit’s ongoing budgetary woes, arts commentator Terry Teachout penned a piece for the WSJ about the need for Detroit’s leaders to step up: “Protecting Detroit’s Artwork Is a Job for Detroit.”

Among other things, Teachout writes, “Any argument to keep Detroit’s masterpieces in Detroit has got to make sense to Detroiters who think that pensions are more important than paintings.” Teachout goes on to explore a couple such arguments, but the most salient point is that Detroiters themselves are the best ones to make such arguments.
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In today’s Acton Commentary, “It’s Time to Privatize the Detroit Institute of Arts,” I look at the case of the DIA in the context of Detroit’s bankruptcy proceedings.

One of my basic points is that it is not necessary for art to be owned by the government in order for art to serve the public. Art needn’t be publicly-funded in order to contribute to the common good.

In the piece I criticize Hrag Vartanian for this conflation, but this view is in fact pretty common and well established. In the Journal of Markets & Morality, David Michael Phelps reviews Art in Public: Politics, Economics, and a Democratic Culture by Lambert Zuidervaart (Cambridge, 2011), which as Phelps puts it, concludes that “direct subsidies are warranted both in terms of the government’s responsibilities and society’s needs.” Phelps ably dissects the numerous problems and complications with such a view.

The case of the DIA and the various responsibilities of public and private entities certainly is complex. As Graham W. J. Beal, the DIA’s director, put it in the NYT yesterday, the DIA’s situation is “singular and highly complicated.”

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There is little doubt that America is moving further away from the kind of broad and liberal religious freedom that was championed during the founding period. In terms of intellectual thought, that period was certainly the high water mark for religious liberty around the globe. As Americans celebrate their freedoms and Independence next week, I seek to answer the question in this week’s commentary about America’s ability to remain the land of religious liberty.

Sadly, the outlook is rather bleak, and America will need a fundamental shift in thinking to secure protection for the rights of conscience and houses of worship. It’s evident the significance of spiritual freedom is waning and can’t really be articulated by the wider culture. Spiritual freedom is essential to self-government and self-control. In fact, I make the point in my commentary that the most dangerous detriment to religious liberty is the popular notion that religion and faith constricts liberty. Obviously, just winning mere court cases is not enough. That ship has sailed.

I suspect today’s Supreme Court ruling regarding the Defense of Marriage Act will only complicate matters of religious conscience for churches and dissent from culture and society becomes more dangerous. Secularization of society and the rise of centralized federal power is creating a government that seeks to operate above fundamental truths and the rights of conscience. It seeks to crowd it out and diminish its influence and limiting power upon the state. During his closing address at Acton University, Samuel Gregg explained so well how moral relativism now operates in a dictatorial fashion.

Just before the Declaration of Independence was adopted in 1776, John Adams wrote a letter to his cousin Zabdiel that I think points to our inevitable path as a nation without a rejuvenated appreciation and understanding of religious liberty. Adams declared,

The only foundation of a free constitution is pure virtue, and if this cannot be inspired into our people in a greater measure than they have it now, They may change their rulers and the forms of government, but they will not obtain a lasting liberty. They will only exchange tyrants and tyrannies.

 

Rev. Johannes L. Jacobse looks at what was behind the criticism of St. Vladimir’s Orthodox Theological Seminary’s partnership with the Acton Institute on a recent poverty conference. He points out that some who adhere to the “ancient faith” of Eastern Orthodoxy have very left-leaning ideas about economics and politics. The poverty conference, Fr. Hans writes, reveals to Orthodox Christians that their thinking on poverty issues is underdeveloped and that those who objected “relied solely on ideas drawn from Progressive ideology.” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
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