The deadline to register for the 2012 Acton University conference is this Friday, May 18! This means that you have less than five days to visit university.acton.org to finish that application you started a few days ago.
If I were going to try to explain Acton University, I could say that attendees and faculty alike are professionals who are among the best in their respective fields. I could also say that the number and variety of resources brought to the event by everyone involved, whether directly or indirectly, is simply astounding. Or, I could explain that both of these elements help us to create an environment that cultivates your ability to articulate your understanding of the Judeo-Christian view of liberty and morality and its application in a free and virtuous society. Try as I might, though, none of this accurately describes the experience you’ll have at Acton University this summer. But remember: You only have until Friday to register so that you can find out for yourself!
Acton Institute President Rev. Robert Sirico will be reading from the Gospel at the Memorial Service for Charles Colson Wednesday at 10 a.m. EST. The memorial will be streamed live on the Washington National Cathedral website. Tune in for a fitting tribute to our friend and collaborator, Chuck Colson.
Also, visit our Chuck Colson resource page for video, interviews, and other materials highlighting Acton’s relationship with Colson.
The New York Times’ “Room for Debate” feature highlights religious freedom this week by asking the question: “Should Churches Get Tax Breaks?”
The contributors, who span the continuum of opinions on the issue, include Susan Jacoby, Christopher L. Eisgruber and Lawrence Sager, Winnie Varghese, Dan Barker, and Mark Rienzi.
Jacoby, who recently debated the merits of Christianity in American politics and Grand Rapids’ Fountain Street Church, is an advocate for secularism and author of The Age of American Unreason. Jacoby argues that if a church wants federal help, it must play by the government’s rules:
In cases involving freedom of conscience, government policy—like the Bill of Rights—should always be on the side of the individual. If churches don’t like the strings attached to public money, they are free to refuse taxpayer subsidies. The First Amendment was not written for an America in which religion claimed the right to have it both ways.
Why the disconnect between work and worship? To reckon with this question, the Institute for Faith, Work & Economics (IFWE) blog recently launched a series on “Work and the Church Today.”
In part one, Hugh Welchel, Executive Director of the IFWE, addresses the widening distance between the pew and the cubicle and, in response, prods the Church to invest itself in the lives of its businesspeople. Without any integration of faith and work, he says, professionals will continue to feel discord between their religious and working lives.
Welchel concludes with a widened definition of vocation. He cites Tim McConnell, formerly of the Center for Christian Study, to advocate a view of vocation that groups Sunday and Monday morning under the same umbrella of Christian service. According to McConnell, vocation should be “an element of Christian discipleship; a habit of the mind and heart of listening for and responding to the voice of the Lord.”
IFWE’s introduction to the topic is a helpful one. It is also worthwhile to check out parts two and three. And while on the topic, be sure to check out the work of Abraham Kuyper, who has written extensively on Christian engagement across spheres. His work is featured in Wisdom and Wonder, part of a Kuyper translation project with which the Acton Institute is affiliated.
You only have a few days left to visit the website and register for the 2012 Acton University conference – the registration deadline is next Friday, May 18. Guided by distinguished, international faculty, Acton University is a four day experience (June 12-15) held in Grand Rapids, Mich. During the conference, our goal is to offer you an opportunity to deepen your knowledge and integrate rigorous philosophy, Christian theology and sound economics. If you have ever had the opportunity to attend Acton University, I’m sure that you’ll agree that it is a life-changing experience. If you haven’t had the chance to attend in the past, make this the year that you do!
The 2012 conference is shaping up to be bigger and better than ever. We’ve packed the conference schedule with over 80 sessions given by top-notch daytime and evening speakers. But you don’t need to take my word for it; take a look at our faculty list and course list to see for yourself what all the hype is about.
I was privileged to participate this week in a conference at the Katholieke Universiteit Leuven, hosted by the Division for Roman Law and Legal History, “Law and Religion: The Legal Teachings of the Protestant and Catholic Reformations.” My paper today was titled, “Natural Law and Subsidiarity in Early Modern Reformed Perspective.”
In this paper I explore some of the theological context in the sixteenth century among Reformed theologians like Wolfgang Musculus, Peter Martyr Vermigli, Jerome Zanchi, and Franciscus Junius that form a part the early modern pre-history of the modern principle of subsidiarity.
In this respect, I argue particularly that
The link between natural law and the idea of subsidiarity in this early modern Reformed context, then, is in the affirmation of the natural moral obligation to help your neighbor, both at the individual as well as at the institutional level. Subsdiarity, in its most basic (if not yet principled) sense is in this way a corollary of natural law, in that it is an aspect of the rational ordering of society, including human individuals with a common nature (including dignity and relative autonomy) as well as a variety of institutions with different ends (natures). Subsidiarity is an answer to the question of ordering variegated social institutions and relating them to the individual, an answer which became increasingly developed and mature as Reformed social thought progressed.
I was reminded of the ongoing significance of the “natural moral obligation to help your neighbor” when watching the acclaimed film Winter’s Bone recently. Ree is Sonny’s older sister, and even though she is still in high school she is the sole provider for the family. The family is under enormous financial and legal pressure, and with this background we have this exchange between Sonny and Ree. They see that their neighbors have recently killed a deer, while Ree’s family is starving:
Sonny: Maybe they’ll share some of that with us.
Ree: That could be.
Sonny: Maybe we should ask.
Ree: Never ask for what oughta be offered.
“Never ask for what oughta be offered.” In that short phrase we have a deep insight into the assumed social obligations in this example of Missouri hill country, as well as the rather remarkable willingness to go without, and perhaps starve, rather than ask for what someone is morally obliged to provide. It captures wonderfully the simultaneously coexisting rugged individualism and social conscience of historic American culture.
Ree’s neighbors have full knowledge of her family’s troubles, and later that evening they do in fact bring food to them, with the explanation that the neighbor didn’t want them to think that they “forgot” about their moral obligations.
These scenes are one small illustration of what I argue is the Reformed “vision of a society as one of mutual aid.”