Category: Christian Social Thought

Blog author: dpahman
posted by on Wednesday, February 19, 2014

Today at Ethika Politika, I take issue with Rod Dreher’s “Benedict Option,” a term inspired by the last paragraph of Alasdair MacIntyre’s book After Virtue.

The basic idea is that, due to the Enlightenment, we have lost the social conditions — in particular a shared moral and religious narrative — that make virtuous living an intelligible and shared social standard. Thus, MacIntyre claimed, “What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us.” He concludes, “We are waiting not for a Godot, but for another—doubtless very different—St. Benedict.”

Dreher has done much to popularize this “Benedict Option,” which he defines as “an intentional and thoughtful retreat into narrativity, by which I mean a reclaiming of the church’s story, inculcating commitment to it within the lives of its members, in defiance of the narrative collapse around us.”

There is at least one major problem with this, however. I respond,

Yet as Owen Chadwick noted, it was not until the early ninth century, and that due to strong papal support, that the Rule of St. Benedict became the standard rule in the Frankish Empire. Until that time, the dominant rules were often Celtic, especially the Rule of St. Columbanus, as well as a strong influence from St. John Cassian, St. Basil the Great, and the fathers of the Egyptian desert.

And the Celts, importantly, were not retreating from the world but rather from Ireland in feats of what they termed “green martyrdom,” missionary exile as ascetic discipline. If Thomas Cahill is even half-right, the Irish played just as much a part in saving civilization as the Benedictines, if not far more so. Far from a retreat, their approach was quite confrontational (as was St. Benedict’s, as Goerke points out).

[...]

Thankfully, we need not wait for a “new and very different” Irish people as the Irish are still with us. Indeed, the equal respect accorded to Roman Catholics in the United States today is the result (in large part, at least) of a hard-won, confrontational battle of Irish immigrants to carve out an equal place in American society for their children and their cultural and religious heritage (see, e.g. Dagger John). Perhaps traditional Christians looking to preserve a moral culture today have more to learn from them.

It might have been better had I written “see, especially, Dagger John,” since his story is one of remarkable social action and spiritual reform, defending the cause of religious liberty and equal rights for Irish Roman Catholic immigrants in the 19th century and emphasizing the vital role of personal responsibility. (more…)

Panel moderator Elise Amyx, blogger Jacqueline Otto Isaacs, panelist Taylor Barkley

Panel moderator Elise Amyx, blogger Jacqueline Otto Isaacs, panelist Taylor Barkley

While acknowledging that the Bible is not a book of political theory, a recent panel hosted by The Institute for Faith, Work and  Economics asked whether or not Christianity and libertarianism were compatible. The panel, moderated by former Acton Institute intern Elise Amyx, was made up of young evangelicals eager to tackle the question. They came up with 5 reasons that Christianity and libertarianism were indeed compatible.

1. Christianity Celebrates Voluntary Action, Value Creation

Jacqueline Otto Isaacs, a blogger at Values & Capitalism, explained that the Christian worldview also supports libertarianism. ‘The message of the Gospel, the good news, is that salvation from our sins is offered through Christ — this salvation is voluntary and individual, and this is the core message of Christianity, Isaacs declared.

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Rev. Robert A. Sirico, president of the Acton Institute, joins Drew Mariani on Relevant Radio’s Drew Mariani Show to discuss the problem of Global Poverty and the seemingly counterintuitive solutions that have been lifting people out of poverty over the last few decades, as well as how more conventional “solutions” like government-to-government aid often have disastrous effects for those who are the intended recipients of the aid. You can listen to the interview via the audio player below.

Last week on the Acton PowerBlog, Anthony Bradley raised the issue of the war on men, specifically the high rate of imprisonment among men in the United States.  At one point in time, America acknowledged that prison might be a place of rehabilitation rather than simply the warehousing of criminals (read Ray Nothstine’s work on Angola Prison to see that rehabilitation in prison is possible.)

Catholic blogger Mark Shea interprets the high rate of imprisonment as a sign of the de-Christianization of our culture: we’ve de-valued life, and slavery becomes acceptable. The infographic below shows that prison – no longer rehabilitative and no longer warehousing – is profitable. Prisoners are cheap labor and big business. Rather than tending to criminals, visiting the imprisoned and helping men and women who’ve committed crimes become better people, we’re using them. It might be a money-maker, but is it just?

Prison, Inc - The Secret Industry

puppy stethescopeLike most of you, I have experience of being a child and a teenager. I’m also a parent, and thus have much experience trying to reason with children and teens.

When I was 16, I was as straight-laced as you could get. I didn’t drink, smoke, party or get Bs on my homework. Yet, I rather stupidly got quite drunk – in my own house, with my father home – at a party I’d thrown. I won’t embarrass my children by publicly telling tales about their adolescence, but let’s just say that I’ve got a stack of stories that would highlight their inability to make informed and intelligent decisions. A BIG stack.

The National Institute of Mental Health says that the human brain doesn’t mature until one hits the mid-20s: (more…)

列印Why do liberal and conservative evangelicals tend to disagree so often about economic issues? This is the fifth and final entry in a series of posts that addresses that question by examining 12 principles that generally drive the thinking of conservative evangelicals when it comes to economics. The first in the series can be found here; Part 2 can be found here; and Part 3 can be found here; Part 4 can be found here. A PDF/text version of the entire series can be found here.

11. Free markets are information systems designed for virtuous people.

All self-identified evangelicals share at least one trait in common: we self-identify with the information system that goes by the name of evangelicalism. That tautology – the people who self-identify as evangelicals are the people who self-identify with evangelicalism – may not be very useful, but it can be helpful for us to recognize that evangelicalism is an information system that we share in common.

To claim that evangelicalism is an information system is merely to say that (whatever else it may be) evangelicalism provides a systematic means of creating, collecting, filtering, processing, and distributing information about a particular form of Christianity.
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JMM_16 2The most recent issue of the Journal of Markets & Morality, vol. 16, no. 2, has been published online at our website (here). This issue’s articles explore a range of subjects from biblical understandings of poverty, Islamic scripture, John Locke, the ills of apathy, an Eastern Orthodox view of the family and social justice, and much more.

In addition, this issue includes our regular symposium of the papers from the Theology of Work Consultation at the Evangelical Theological Society’s 2012 conference.

2013 marked several important anniversaries, as executive editor Jordan Ballor points out in his editorial, (more…)

Finding the right pastor or priest for a congregation can be a trying ordeal. It is stressful for the candidates, stressful for committees, stressful for elders and bishops (where applicable).

In some cases, qualified ministers have no church, and churches have no permanent minister. What accounts for the disconnect between what sort of candidates are vying for churches and the sort for which churches are actually looking? In economic terms, why is there seemingly a dissonance between supply (ministers) and demand (congregations)?

In order to get a better look at the problem, I have designed a brief survey (1-2 minutes, just 10 questions), asking the question, “What do you look for in a pastor/priest?”

If you are interested in discovering trends that might give a better picture of the source of the problem, please consider taking this survey and passing it on to friends and fellow church members.

I’ll keep the survey open for a month and post the results after that, as well as further follow up surveys if necessary.

You can access the survey here. Thank you!

shovel_and_dirt_No2Why do liberal and conservative evangelicals tend to disagree so often about economic issues? This is the fourth in a series of posts that addresses that question by examining 12 principles that generally drive the thinking of conservative evangelicals when it comes to economics. The first in the series can be found here; Part 2 can be found here; and Part 3 can be found hereA PDF/text version of the entire series can be found here.

9. Social mobility — specifically getting people out of poverty — is infinitely more important than income inequality.

In his recent State of the Union address, President Obama signaled that income inequality will be his domestic focus during the remainder of his term in office. The fact that the president considers income inequality, rather than employment or economic growth, to be the most important economic issue is peculiar, though not really surprising. For the past few years the political and cultural elites have become obsessed with the issue.

That was not always the case. In 1990, a Nobel-winning economist wrote:

One reason that action to limit growing income inequality in the United States is difficult is that the growth in inequality is not a simple picture. Old-line leftists, if there are any left, would like to make it a single story–the rich becoming richer by exploiting the poor. But that’s just not a reasonable picture of America in the 1980s. For one thing, most of our very poor don’t work, which makes it hard to exploit them. For another, the poor had so little to start with that the dollar value of the gains of the rich dwarfs that of the losses of the poor.

The economist who wrote that was none other than Paul Krugman, who more recently said, “the president was right. Inequality is, indeed, the defining challenge of our time.”

The reason for Krugman’s change of opinion has less to do with economics than with political partisanship. In the apparent absence of other real economic problems, some progressives have decided to allow covetousness to drive their political agenda.
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schoolchoicesignWhy do liberal and conservative evangelicals tend to disagree so often about economic issues? This is the third in a series of posts that addresses that question by examining 12 principles that generally drive the thinking of conservative evangelicals when it comes to economics. The first in the series can be found here. Part 2 can be found hereA PDF/text version of the entire series can be found here.

7. The best way to compensate for structural injustice is to increase order and individual freedom.

As it relates to economics, structural injustice could be defined as occurring when outside forces unjustly limit some person’s opportunities to enact their morally legitimate plans. Almost all evangelicals – whether liberal or conservative — agree that structural injustices still exist and that they must be opposed. Where we disagree is about what forms of structural injustice are most pervasive in 2014 and how they should be corrected.

We tend to think of structural injustices as macro-level phenomena (such as racism) that affect the actions, practices, beliefs, and laws of a large region (such as the Jim Crow laws that that codified racial segregation and discrimination). That has historically been the case in America. But today, structural injustices are usually created on the micro-level and affect a smaller area. Take, for example, the issue of poverty. In 2014, the two factors that are most likely to create structural boundaries that keep a child in poverty are their parents and their local community.
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