Category: Christian Social Thought

Last week, I was pleased to attend the ERLC’s 2015 National Conference on Gospel and Politics, of which the Acton Institute was a proud co-sponsor. The speaker line-up was strikingly rich and diverse, ranging from pastors to writers to politicos to professors, but among them all, Russell Moore’s morning address was the clear stand-out.

Moore began by asking, “How do we as Christians engage in issues that sometimes are political without becoming co-opted by politics and losing the gospel and the mission at the same time?”

Starting from the story of Paul and Silas’ imprisonment in Philippi (Acts 16:25-40), and continuing with a rich perspective on Christian exile and a needed critique of American civil religion, Moore reminds us of how the Gospel has the power to cultivate a community that is equipped to “naturally and organically” bear witness to the outside world — through love, conscience, word, and action.

You can watch and listen here:

I encourage you to watch the whole thing, but for those without the time or in need of a teaser, I’ve highlighted some key excerpts below.

(Also, for those paying attention, Moore’s perspective serves as a fine complement to Acton’s latest film series, For the Life of the World: Letters to the Exiles, particularly the episodes on Exile and the Economy of Order. He also has a new book on cultural engagement that is quite good.) (more…)

Blog author: dpahman
Thursday, August 13, 2015
By

S. L. Frank

Today at The Imaginative Conservative, I offer a brief look into the social though of the Russian philosopher S. L. Frank:

In his 1930 book, The Spiritual Foundations of Society, Frank offers a refreshing vision of a conservatism that cannot survive apart from creativity.

The book is a remarkable tour de force of intelligent, nuanced, and in some ways even prescient Christian social thought. One can find references—some explicit, some in Frank’s own words—to personalism, natural law, solidarity, subsidiarity, sphere sovereignty, organicism, and ordered liberty, among others. These are all tied together through the uniquely Russian Orthodox concept of sobornost’ and its counterpart obshchestvennost’, the inner, supratemporal spiritual unity of society and its outer, temporal and mechanical form, respectively. Through these two lenses, he examines the perennial questions of social life: individualism and collectivism, morality and law, hierarchy and equality, the state and civil society, inter alia.

In one sense, we might say that Frank advocates a sort of “Third Way” between these pairs, but that wouldn’t really be accurate. Instead, he insists on the fundamental duality of life, not a terium quid but a both/and, tempered by actual historical experience. (more…)

Mock-01 (2)_Front OnlyCreation and the Heart of Man, the first volume of Acton’s Orthodox Christian Social Thought monograph series, is now available for pre-order on Logos Bible Software. Those who pre-order can get the book at a discounted price.

In addition, the Logos edition is able to offer some unique features:

In the Logos edition, this volume is enhanced by amazing functionality. Important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.

Sign up for Creation and the Heart of Man on Logos here.

"In the Beginning" artist Mako Fujimura

“In the Beginning”
artist Mako Fujimura

The hubby and I were watching TV when a commercial for Fiji Water came on. The voiceover expounded all the wonderful features of this water, and then said something about it being “untouched by man.”

I turned to my husband and said, “Did I hear that right? ‘Untouched by man?'” He nodded.

Indeed, that’s the selling point for this water:

On a remote Pacific island 1600 miles from the nearest continent, equatorial trade winds purify the clouds that begin FIJI’s Water journey through one of the world’s last virgin ecosystems. As the tropical rains fall on a pristine rain forest, it filters through layers of volcanic rock, slowly gathering the natural minerals and electrolytes that give FIJI Water its soft, smooth taste. The water collects in a natural artesian aquifer,  deep below the earth’s surface, shielded from external elements by confining layers of rock. Natural pressure forces the water towards the earth’s surface, where it’s bottled at the source, untouched by man until you unscrew the cap. [emphasis mine]

First, let’s all agree that this is heavy-handed prose for water. Second, the folks at Fiji seem to think they are doing something not only extraordinary, but revolutionary. Sorry to tell you, folks: you’re doing something people have been doing since, well, as long as people have been around: getting water out of a well.

Now back to the “untouched by man” thing. Why is this a selling point? Why is something touched by a human being bad? (more…)

loan treeThere are three possible futures for American Evangelicalism. These diverse destinies depend upon the moral, social and theological convictions of the communities and leaders of the different streams. They also represent patterns found in three centuries of American Evangelical history. These futures will also determine whether or not particular communities flourish economically and socially.

American Evangelicalism has never been a uniform subculture. The term “Evangelical” denotes adherents of historic Christian faith within a Protestant ethos.

Remembering the Past

Synthesizing the insights of historians George Marsden and Mark Noll, the Awakenings that gave shape to the Evangelical ethos between 1730 and 1840 focused on five key attributes: (1) Biblical authority and inspiration, (2) affirmation of historic creedal theology, (3) the necessity of personal conversion, (4) commitment to local and global evangelization/missions, and (5) integration of personal piety and public charity and engagement in making the world a better place.

Integrating personal faith with deliberate generosity of material and spiritual resources for the common good was normal discipleship for Evangelicals. John Wesley, founder of the Methodists, eschewed any separation of piety and public charity, insisting that members develop relationships with the recipients of their largesse. He also commended entrepreneurship and hard work, enjoining friends to “earn, save, and give” in proper proportion.

The three reactions mentioned above have their origins in the 18th century. One group resisted change and rejected the affective experiences of renewed believers and their insistence that their ministers display sufficient enthusiasm and fidelity to Scripture. These were the “Old Lights.” They eventually split into two camps, with some retaining historic creedal faith and others embracing Deism and/or Unitarianism as the Enlightenment calls for eschewing old superstitions gave way to modern scientific understanding.

By 1800, reactions to change are established: (1) retrenchment and rejection of new experiences and ideas, (2) revision of the faith itself, including questioning cardinal doctrines, and (3) renewal leading to reform and revival of biblical faith. (more…)

Not the Only “Option”

This is the question I ask in response to Rod Dreher et al. at Ethika Politika today. By liberalism, of course, I mean the (classical) liberal tradition as a whole, not just progressive forms of it common on the social and political left.

I write,

So in one sense Benedict Option enthusiasts are not all wrong. Liberalism is the problem the same way “culture” is the problem, or “society,” or “religion,” or “secularism,” or any other general noun that mutually admits of several concrete forms with varying degrees of moral worth. And it’s everywhere.

… Even our anti-liberals are liberals. Long ago, most gave up on their respective utopias and decided that reform from within liberal societies was a more prudent path than violent revolution or quietist withdrawal. So [Jeff] Guhin is right when he says, “We are all liberals now.”

Why, again, is that a bad thing?

Read my full essay, “The Liberal Option’s Answer to the Benedict Option,” at Ethika Politika here.

JMM_18.1 front cropOur most recent issue of the Journal of Markets & Morality has now been published online and print issues are in the mail.

Volume 18, no. 1 is a special issue. Guest editor Shirley Roels details the origins of the contributions in her (open access) editorial:

To highlight the 2013–2014 English publication of the first volume of [Abraham] Kuyper’s theological commentary on common grace, the Calvin College Business Department organized an October 2014 symposium, which was co-sponsored by the Acton Institute. Faculty, business practitioners, and students gathered to think about the meaning of Kuyper’s common grace theology for twenty-first-century business. Over an exceptional day of discourse, presentations and panels were woven into a robust discussion about the light of faith for business when that life is shared together by Christians and those who follow other paths. Leaders from banking, manufacturing, natural resources, film, food, and floral industries, among others, joined with business educators to shape the current intertwining of common grace and business.

The symposium was framed around three themes that emerge from Kuyper’s writings about common grace. Its planners described these as the protective, constructive, and imaginative functions of common grace. Through such grace, God protects remnants and echoes of his good created order as gifts for all people despite continuing human perversity. God designs the expectation and possibility that together humans will construct institutions to respond to needs and support social order. God provides continuity between the values and virtues of all people so that Christians as well as those in other faith traditions can work together imaginatively.

The article contributions to this journal issue originated in that October 2014 symposium. Peter Heslam’s opening article provides some of Kuyper’s less-known commentary about business life. Then eight articles, all authored by Christian business educators, articulate the implications of Kuyper’s common grace theology for business ethics, strategic planning, global debt markets, entrepreneurship, market pricing, the accounting profession, operations management, and human resource frameworks. Richard Mouw’s closing article enjoins us to bring robust Christian faith to the business spaces where God’s light can readily flood. (A separate review essay unrelated to the symposium also appears as part of the journal’s regular publication schedule.) Finally, integrated into the journal’s book review section are four reviews of recent books about faith and business that highlight resources to deepen this intersection of faith and business.

In addition to Dr. Roels’ editorial, I have made my review of The Common Good: An Introduction to Personalism by Jonas Norgaard Mortensen open access as well. You can read it free here.

If you are interested in a subscription to the Journal of Markets & Morality, subscription directions and prices can be found here.

Once you’ve purchased a subscription, you can read our most recent issue, volume 18, no. 1, here.