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 Cultureby 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.”
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. (more…)
The more I read of Thomas Sowell’s latest book, Intellectuals and Race, the more I am persuaded that the era of progressivism may have been just as damaging to the history of black progress in American than the Jim Crow era. From the latter part of the 19th-century through the 1930s progressives sought to use government as a means of addressing the social ills of society. It was an era where leading intellectuals, in partnership with politicians, expanded the scope of the government’s decision-making authority to address the needs of the poor. It was an era where good intentions created more problems than policy makers anticipated. Sowell explains how these policies were especially harmful to minorities in chapter 3 of the book. (more…)
Isn’t it time that young evangelicals reject economics lessons from “the well-intentioned 38-year-old alum who is super liberal and carries clout with the student body because he listens to the same music as the kids he works with”? R.J. Moeller thinks so, and laments “the staggering lack of serious thought, inquiry, and comprehension regarding basic economic concepts – many that plainly cry out from the pages of Scripture – among not only the average church-going Christian, but the influential voices in pulpits across the nation.” says Moeller in this week’s Acton Commentary. The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
The Supplemental Nutrition Assistance Program (SNAP), the federal government’s “food stamp” program, is symptomatic of America’s current view of the role of government, says Elise Hilton. It is there to take care of our every need. Hilton notes that the government is actively recruiting people for SNAP, in a heady mix of money, entitlement, and big government. The full text of her essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
Yahoo! Sports recently posted this interesting video about the Angola Prison Rodeo. In the Volume 22, Number 3 issue of Religion & Liberty, Ray Nothstine had a chance to go to Angola and interview Burl Cain, the longest serving warden. During the interview Cain says:
I cannot change our reputation because it still makes people shudder, “Angola.” Life magazine called it the bloodiest prison in America. And we can’t shirk the reputation because the people who come here are so violent. People don’t realize how much they can change.
And that’s why we really built the Rodeo up and have so many tours in this riverboat tour. When they stop here in Baton Rouge or St. Francisville, they get in a bus and they come here, because I’m trying to get people to see that this place is not like they thought, and that people can truly change.
I’ve heard it repeated in many times and in many places that for a gift to truly be a gift, there must be no responsibility of response on the part of the recipient. As I write in “Gift, Gratitude, and the Grace of Stewardship,” that view is precisely what Dietrich Bonhoeffer warned against in his excoriation of “cheap” grace.
One of the most striking illustrations to me of this dynamic came as I watched the TV series Friday Night Lights. One of the main characters is Tim Riggins, a fan favorite who begins the series as a student and ends it as a man. Over the last two seasons Tim’s maturation really comes through, as he has graduated from high school and is trying to figure out what to do with the rest of his life.
Tim’s got a troubled background that doesn’t need to be explained here, but suffice it to say that the only family he’s got is his older brother Billy. Despite his better judgment and discomfort with the idea, Billy convinces Tim to help him with his new garage, which by night becomes a chop shop operation. The brothers are eventually busted, but Tim generously and lovingly takes the rap for his brother, who has a new wife and child that he’s trying to support.
After some time, Tim is paroled and comes back to Dillon, Texas. As you might imagine, Tim isn’t the happiest guy around after his stint in jail. But what really angers him is his sense that his brother Billy hasn’t done enough with the gift of freedom he’s been given by his brother’s sacrifice. After the brothers fight, Billy asks, “How long are you going to hold it over my head, man?” Tim responds, “The rest of my life if I feel it needs to be.”
Tim has given Billy a great gift, and it’s clear that Billy feels a sense of responsibility. Tim recognizes it, too, which is why they both know that there is something, some obligation, to be “held over” Billy. That doesn’t make what Tim did any less of a gift. But it does illustrate that there is a deep connection between gift and gratitude, or what Bonhoeffer called “costly grace.”
Tim’s sacrifice, in this way, is an echo of the great sacrifice made by Jesus Christ, who gave himself for our sins, who showed the greatest love there is in laying down his life for us (John 15:13). The reality of this gift of costly grace ought to inspire in us a sense of gratitude and responsibility, to do something good with the freedom we’ve been given in Christ.
“We need people on the inside,” writes R.J. Moeller from Los Angeles. “We need talented actors, musicians, editors, and screenplay writers who can stake a claim for a differing worldview than that of HBO, David Geffen, and whoever wrote Milk.” Go West, young conservative!
The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
While some environmentalists claim that Judaism and Christianity have been neglectful of environmental concerns, the history of these faith traditions shows otherwise. Matthea Brandenburg looks at the patristic witness, using the recent work of an Eastern Catholic scholar who argues that prayer and a healthy, every-day asceticism can keep relations between Creation and Creator on solid footing. What’s more, we should also be cautious about secularized views of nature offered by contemporary Gnostics—technocrats with “special” knowledge. Subscribe to the free, weekly Acton News & Commentary and other publications here. (more…)