Given our tendency to veer too far in either direction (stewardship or economics), and to confine our Christian duties to this or that sphere of life, the diagram is particularly helpful in demonstrating the overall interconnectedness of things.
“Are there then no laws in the legal sense in the law of Moses?” asks Cornelis Vonk, the Dutch Reformed pastor and preacher.
“Of course there are, but there is much more besides.”
Through his law, the Lord also taught Israel what sorts of social measures did and did not please him… Neither did the Lord forget to teach his people through the torah how they could please him through wise and generous economic measures…
…In the torah the voice of a Father is heard. God was teaching his chosen people what life is really all about so that they would follow his example and model themselves after his image.
He wanted them to be friendly and merciful, righteous and wise in daily life. Time and again the torah tells the Israelites, “You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the Lord your God has blessed you, you shall give to him. You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today” (Deut. 15:14–15). The Lord’s commands to Israel often had such a reason or motive attached to them. The torah had its basis in the deliverance from Egypt, which was the liberation of life. That’s why the various social, economic, and legal measures all contain a hearty echo of the gospel. (more…)
At Reason Thaddeus Russell argues that Macklemore and Lorde embody a kind of progressive cultural critique of capitalism, captured in the attack on “conspicuous consumption” made famous by Thorstein Veblen. Russell traces the “progressive lineage” of this critique: “Their songs continue a long tradition, rooted in progressivism, of protests against the pleasures of the poor.”
Having never listened to him, I have no opinion about Macklemore. Russell’s piece makes me want to take a moment to hear “Thrift Shop.” But over at Q Ideas today, I argue that in Lorde we find some cultural resources to inoculate us against the corrosive effects of envy.
The Christian tradition has long recognized that the poor can be just as materialistic and greedy as the rich. The poor just don’t usually have the same resources to bring those vices to such “conspicuous” manifestation. And it really is a stewardship problem to spend money on luxury goods when basic necessities are given short shrift.
Today at Ethika Politika, I review Fr. Philip LeMasters’ recent book The Forgotten Faith: Ancient Insights from Contemporary Believers from Eastern Christianity.
With regards to the book’s last chapter, “Constantine and the Culture Wars,” I write,
… LeMasters does a good job in acknowledging the line between principles of faith and morality on the one hand, and prudential judgments that may not be as clear-cut on the other. He does not give the impression of advocating any specific political program; indeed, he explicitly disavows such a project:
Religious groups that are strongly identified with politics risk becoming so entangled in debates shaped by interest groups that their distinctive witness is obscured. To give the impression of being merely a political party at prayer is a good way to make people think that the church has little to say to the world that the world does not already know on its own terms.
He does not use this as an excuse, however, to disengage from political life. He only highlights that in applying the teachings of the Church to our present, political context, we ought not to expect any concrete embodiment of our ideals, and we should be wary of any person or group that makes such a claim.
This is a point, I believe, worth dwelling on. (more…)
I am looking forward to presenting a paper at an upcoming colloquium in Berekely on July 16-20: “What has Athens to do with Jerusalem: Dialogue between Philosophy and Theology in the 21st Century.”
From the colloquium press release:
The Province of the Most Holy Name of Jesus (Western U.S.A.) and its center of studies, the Dominican School of Philosophy and Theology, will host a colloquium to discuss the intersection of philosophy and theology, titled: “What has Athens to do with Jerusalem? Dialogue between Philosophy and Theology in the 21st Century.” Scheduled for July 16-20, 2014, in Berkeley, California, the event will gather scholars from academia and from the Dominican Order throughout the world. Philosophers and theologians will explore the theological implications of current work in philosophy, as well as philosophical questions that arise in theology today. This is to be the first of a triennial series on the intersection between philosophy and theology.
Plenary session presenters include John Searle from the University of California at Berkeley and Michael Dodds, OP, from the Dominican School of Philosophy and Theology, as well as many others from around the world, including Edward Feser (Pasadena City College, Pasadena, California), Alfred Freddoso (University of Notre Dame), John O’Callaghan (University of Notre Dame), Michał Paluch, OP (Dominican House of Studies, Krakow, Poland), Robert Sokolowski (Catholic University of America), and Linda Zagzebski (University of Oklahoma). Details, including registration information, may be found at www.dspt.edu/conversation2014. (more…)
Yet, as I’ve argued before, in addition to critiquing the outcomes of our actions, we should also pause and ask whether our “good intentions” are all that good to begin with. If we are responding to some blurry impulse to “do something,” and that certain something ends up harming the very people we’re trying to help, what does that say about the origins of our actions? What does it say about the nature of the voices we’re heeding?
As Christians, we are called to help those in need. But from where does our direction come, and to whom does the glory ultimately go? As Peter Greer and Chris Horst explain, we outght to reach beyond humanitarianism, stretching for a level of whole-life transformation not easily comprehended by our earthbound categories and metrics. Such transformation will surely be “of this world” in many of its methods and effects, but it will necessarily correspond with a supernatural order — one that often runs contrary to our own plans and designs.
Far too often, we embrace God’s message even as we ignore his method. Each requires our close attention, of course, but the latter demands a closer level of prudence, prayer, and discernment than we typically acknowledge. (more…)
Buried in a note in my book about the economic teachings of the ecumenical movement is this insight from Richard A. Wynia: “The Lord does not ask for success in our work for Him; He asks for faithfulness.”
This captures the central claim of Tyler Wigg-Stevenson’s book, The World is Not Ours to Save: Finding the Freedom to Do Good (IVP, 2013), which I review over at Canon & Culture. As Wigg-Stevenson puts it, “Our job is not to win the victory, but to expose through our lives the victory that has been won on our behalf.”
The wrong way of understanding this insight would be to conclude that what we do on this earth really doesn’t matter. All we have to do is be “faithful,” especially in terms of our mental orientations, and that’s sufficient. But as Gilson would remind us, “Piety is no substitute for technique.” The reality that the world is not ours to save is no excuse for pursuing good irresolutely or amateurishly.
Mark Tooley of IRD highlights a talk by Michael Novak, “Jesus Was a Small Businessman.” Speaking to students at the Catholic University of America, Novak observed:
When he was the age of most of you in this room, then, Jesus was helping run a small business. There on a hillside in Nazareth, he found the freedom to be creative, to measure exactly, and to make beautiful wood-pieces. Here he was able to serve others, even to please them by the quality of his work. Here he helped his family earn its own way. Creativity, exactitude, quality, beauty, service to others, independence – this was the substance of his daily life. In preparation for all that was to come.
Novak’s claims about Jesus being a small businessman may be a bit provocative, as Tooley puts it, but hopefully in a positive sense of provoking greater considered reflection.
Indeed, Novak’s claims have a clear precedent in CST, as in Laborem Exercens section 26, titled “Christ, the Man of Work,” which reads in part: “For Jesus not only proclaimed but first and foremost fulfilled by his deeds the ‘gospel’, the word of eternal Wisdom, that had been entrusted to him. Therefore this was also ‘the gospel of work’, because he who proclaimed it was himself a man of work, a craftsman like Joseph of Nazareth.”
You can read the whole text of Novak’s address, “For Catholics, the Vocation of Business is the Main Hope for the World’s Poor,” given at CUA this past January.
One of the advantages of living in a free society is that parents have multiple options for how they can educate their children, including enrolling them in religious education. Christian education is unique in that teachers can integrate faith and learning in the classroom to unlock academic disciplines from mere materialistic or rational concerns to direct interdependence and collaboration with the providential work of the Triune God in his plan to redeem the entire cosmos.
In light this fact, if any student graduates from a Christian school, at either the secondary or the university level, and cannot answer the following questions I argue that the school is failing. These four questions wed the goal of the Christian life — namely, to glorify God — with our day-to-day lives in a way that expands the scope of how we think about vocation.
In today’s Acton Commentary, “Everything Really is Awesome,” I make a connection between the LEGO movie and the latest film release by the Acton Institute, “For the Life of the World: Letters to the Exiles.” My point of departure is the ditty that appears in the LEGO movie, “Everything is Awesome.”
Another implication of this connection is that everyone is awesome, in the same way that we recognize with the Psalmist:
O LORD, our Lord,
how majestic is your name in all the earth!
You have set your glory above the heavens.
Out of the mouth of babies and infants,
you have established strength because of your foes,
to still the enemy and the avenger.