Category: Christian Social Thought

Blog author: jsunde
Friday, January 10, 2014
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kuyper1From CLP‘s newly released Guidance for Christian Engagement in Government, the first-ever English translation of Abraham Kuyper’s Our Program:

What we oppose is “the Revolution,” by which we mean the political and social system embodied in the French Revolution… What we combat, on principle and without compromise, is the attempt to totally change how a person thinks and how he lives, to change his head and his heart, his home and his country—to create a state of affairs the very opposite of what has always been believed, cherished, and confessed, and so to lead us to a complete emancipation from the sovereign claims of Almighty God.

The French Revolution was the first and most brazen attempt of this kind. Thus, like Edmund Burke, we do not hesitate to focus our attack on this monstrous Revolution. To forestall any misunderstanding, I ask only of my readers, be they adherents or opponents, to bear in mind that the enduring power of an idea is different from its fleeting expression in that one event.

As an idea, the Revolution turns everything topsy-turvy, such that what was at the bottom rises to the top and what was at the very top now moves to the bottom. In this way it severs the ties that bind us to God and his Word, in order to subject both to human criticism. Once you undermine the family by replacing it with self-chosen (often sinful) relationships, once you embrace a whole new set of ideas, rearrange your notions of morality, allow your heart to follow a new direction—once you do this the Encyclopedists will be followed by the Jacobins, the theory by the practice, because “the new humanity” requires a new world. What the philosophers, whose guilt is greater, did to your minds and hearts with pen and compass and scalpel (and would like even more boldly to do to your children) will be carried out by the heroes of the barricades with dagger, torch, and crowbar. (more…)

Book information: The New School: How the Information Age Will Save American Education from Itself by Glenn Harlan Reynolds. Jackson, TN: Perseaus Books, 2013. Pp. viii + 106. Paperback. $21.50.

Instapundit’s Glenn Harlan Reynolds’ The New School: How the Information Age Will Save American Education from Itself is a clear and succinct, yet thorough, essay on creative destruction and American education. This slim volume (only about 100 pages) is divided approximately into 50 pages on higher education, 25 on secondary and elementary, and 25 on predictions and concluding remarks. While this might seem surprisingly brief, those of us who have been following the education crisis in the U.S. know that, actually, the problem really isn’t that complex.

As Reynolds summarizes his dean’s comments on the crisis, “Everybody knows there’s a problem; they just don’t want to talk about it because they don’t know what to do about it, and they’re afraid of what they might have to do if they did.” Very simply, what we have is a product (college degrees), whose cost has greatly outpaced inflation over the last 30 years and whose quality has plummeted, calling into question its key selling-point, viz. the idea that getting a college degree is a reliable means of upward income mobility. “The current system isn’t working,” he writes. “And, alas, neither are too many of its graduates. There may be a connection.” In the face of this, growing numbers of people simply aren’t buying the current model. (more…)

out of darknessThe United States Conference of Catholic Bishops (USCCB) has declared January 5-11, 2014 as National Migration Week, with the theme of “Out of Darkness.” The USCCB states that this “vulnerable” population needs support, protection and prayerful ministry in order to thrive.

The USCCB outlines four major groups of immigrants: migrant children, undocumented immigrants, refugees, and victims of human trafficking. Each group has very different needs; the most vulnerable, the bishops say, are migrant children. (more…)

The following is a letter written in response to a post from my friend Brad Littlejohn on the topic of the minimum wage

Dear Brad,

Thank you for your thoughtful and substantive engagement on the question of the minimum wage. I don’t think the conversation we had on Twitter earlier did justice to your work here, so I’m offering this response in hopes of furthering the conversation. I hope you find it fruitful. I certainly have. I should also note that I have been assuming the context of policy proposals to increase the minimum wage at the federal level in the United States. There are certainly aspects of what we’re discussing that apply to a greater or lesser extent in other contexts and at other levels of government, but at the level of individual states, for instance, the stakes are somewhat reduced and ameliorated by the realities of federalism.

You write that you “want to reflect a bit more fully on what’s wrong with one of the common conservative arguments against the minimum wage: that the laborer is only worth his productivity.” I have significant concerns with equating someone’s worth with the economic value of their labor in the marketplace. I do not argue that the laborer is only worth his or her productive work. I argue that a worker’s work is only valuable in a market setting insofar as someone is willing to pay for it. I agree that there is a subjective element to work that is in some ways intimately identified with and inseparable from the person doing the working. But I do maintain that the worker and the work can, and indeed must, be distinguished. Perhaps what we disagree about is that you think the wage someone is offered is primarily a signal about how much that person is valued. I think that the wage someone is offered is primarily a signal about how much that person’s work is useful to others.
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The late, great Chuck Colson had impeccable taste in literature. By that I mean that he liked all of the same books that I like. Or I suppose that I should say, I like all of the same books he liked.

I especially loved the BreakPoint commentaries he’d do that focused on a great author. It always inspired me to hear Mr. Colson speak so eloquently and passionately about great novels that didn’t need Kirk Cameron starring in the movie version of them for Christians to praise.

While commenting on Fyodor Dostoevsky and his classic work Crime and Punishment, Colson said the following:

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“With every passing year, and each new EU bailout, Europeans seem to be forgetting where they came from,” writes journalist David Aikman in a new review of Becoming Europe: Economic Decline, Culture, and How America Can Avoid a European Future. In The Weekly Standard, Aikman commends Acton Research Director Samuel Gregg’s book for showing how the long post-war project designed to advance European integration, economic security and social welfare has in fact degenerated into government dependency and bureaucratic bloat. The former Time magazine senior correspondent and bestselling author also applauds Gregg for reminding us that Marxist inspired “redistributionism” is really the core problem. Excerpt from the review:

The idea of a European federal superstate as an economic and political entity was never far from the minds of Europe’s key founders. Democratic capitalism was to be the main economic engine of that entity. But as Samuel Gregg points out in this cogently argued study—which frequently refers to Alexis de Tocqueville—whereas the American federal experiment emphasized economic and political freedom as the prerequisites for social prosperity and “human flourishing,” Europe’s postwar program was heavily influenced by social democracy. The goal became economic security for everyone, an idea that required labor-union political power and large bureaucracies to administer the welfare state.

Gregg correctly reminds us that behind social democracy’s stress on fair economic outcomes for Europe’s population lay the fundamental Marxist principle of redistributionism. He certainly does not attribute the European Union’s recent woes to the influence of Marxism, but he assembles a variety of ingredients that add up to what he calls “social Europe,” a social-welfare coterie of EU countries in which general prosperity has declined as economic freedoms have been whittled down. (more…)

Back in October, I was a guest on the radio show World Have Your Say on BBC World Service. The occasion was the suspension by the Vatican of the Bishop of Limburg, Germany, Franz-Peter Tebartz-van-Elst, known as the “bishop of bling.” The bishop had reportedly recently spent 31 million euros (roughly $41 million) for the renovation of the historic building that served as his residence, inciting his suspension and a Vatican investigation into these expenditures.

Using this as a springboard, the subject of the BBC discussion was “Should Religious Leaders Live a Modest Life?”

Today, Tim Roberts of the National Catholic Reporter records a similar, but perhaps more ambiguous, case with regards to the Camden Bishop Dennis Sullivan:

Camden Bishop Dennis Sullivan has purchased a new residence, an historic mansion that once served as the home of the president of Rowan University.

The New Jersey diocese purchased the 7,000 square foot home with eight bedrooms and six bathrooms for $500,000. The residence will provide Sullivan with more room for entertaining dignitaries, hosting donors and for work space, according to Peter Feuerherd, diocesan spokesman.

He said the bishop will live there “with at least two other priests, maybe more.”

The home, built in 1908, has been on the market for about two years. According to a report in the Camden Courier Post newspaper, the home was purchased in 2000 for Dr. Donald Farish, then president of Rowan University. Under the university’s ownership, the house underwent about $700,000 in renovations.

Some of the amenities include an in-ground pool, three fireplaces, a library and a five-car garage. (more…)

family-reading-bible-3The decline of marriage and fertility is one factor in the global economic crisis, says sociologist W. Bradford Wilcox:

The long-term fortunes of the modern economy depend in part on the strength and sustainability of the family, both in relation to fertility trends and to marriage trends. This basic, but often overlooked, principle is now at work in the current global economic crisis.

That is, one reason that some of the world’s leading economies — from Japan to Italy to Spain to the euro zone as a whole — are facing fiscal challenges is that their fertility rates have been below replacement levels (2.1 children per woman) for decades. Persistent sub-replacement fertility eventually translates into fewer workers relative to retirees, which puts tremendous strains on public coffers and the economy as a whole. Indeed, one recent study finds that almost half of the recent run-up in public debt in the West can be attributed to rapid aging over the last two decades.

Read more . . .

Writing in The Detroit News, Rev. Robert A. Sirico looks at Pope Francis’ recent Apostolic Exhortation, the “much talked about, but little-read” document titled “The Joy of the Gospel” with a special emphasis on how the pontiff understands the problem of poverty. The president and co-founder of the Acton Institute notes how Francis “speaks boldly through effective and moving gestures.” Excerpt:

It is no surprise that the man who took as his model and name the model of il poverello of Assisi would place the poor as a central concern of his pontificate: their dignity, their rights and their sustenance. Yet, the spontaneous gestures and the impromptu manner in which they are displayed ought not to beguile us into thinking this pope is offering a superficial dichotomy between left and right; between capitalism and socialism. To think that any pope, but especially this pope, is animated in his concern for the poor and vulnerable by a particular political ideology is to miss him completely.

While renouncing the notion that the market alone is sufficient to meet all human needs, Francis is also prepared to denounce a “welfare mentality” that creates a dependency on the part of the poor and reduces the Church to the role of being just another bureaucratic NGO. The complexity of his thought surprises some, on both the Right (some of whom worry, needlessly, that he is a liberation theologian) and the Left (who are already using his words to foment a political “Francis Revolution” in his name). Such tendencies reveal a rather anemic understanding of this man but also of Catholicism, which has historically been comfortable balancing the tensions of apparent paradoxes (Divine/human; Virgin/Mother; etc.). It is too facile a temptation to collapse 2,000 years of tradition, commentary and lived experience into four or five politically-correct hot button sound bites that are the priority, not of the Church, but of propagandists with an agenda.

Read “Pope Francis, without the politics” by Rev. Robert A. Sirico in The Detroit News.

persuasion-postAs an evangelical who is extremely sympathetic to natural law theorizing, I’ve struggled with a question that I’ve never found anyone address: Why aren’t natural law arguments more persuasive?

We evangelicals are nothing if not pragmatic. If we were able to recognize the utility and effectiveness of such arguments, we’d likely to be much more open to natural law theory. But conclusions based on natural law don’t seem to be all that useful in compelling those who are unconvinced. Indeed, not only do they not seem to change the minds of non-believers, they often fail to sway believers. For instance, nominal Catholics, a group that should (at least theoretically) give them a fair hearing, don’t seem to take such arguments all that seriously. Why is that?

We evangelicals, of course, have our own explanation for such arguments are inefficacious. As Al Mohler said after an interview with Robert George:

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