Category: News and Events

It’s not easy being a global warming alarmist these days, what with the cascading daily disclosures of Climategate. But if you are a global warming alarmist operating within the progressive/liberal precincts of churches and their activist organizations, you have a potent option, one that the climatologists and policy wonks can only dream about when they get cornered by the facts. You can play the theology card!

Over at the National Council of Churches Eco-Justice Program blog, writer “jblevins” is troubled by a lot of the skeptical talk about global warming in the wake of serial East Coast blizzards. Not to worry, if you’ve bet on the Atmospheric Apocalypse, because right away “jblevins” throws down the trump card [emphasis mine]:

… our call to care for God’s Creation is not contingent on weather events or even on scientific proof. We are called as people of faith to live in relationship with all of God’s People and all of God’s Creation. Part of that means addressing the way we have been living that has caused unbalance amidst that Creation. For us, this is not an issue of politics, or even necessarily of science. It is a call of our faith, as our principles again state, “as people of faith we are guided by the value of sustainability. Sustainability requires that we enable biological and social systems that nurture and support life not be depleted or poisoned.

There you have it. Global warming (note the semantic shift to climate change as the activists dig out their driveways) is not about the science, it’s about the “call of faith.” Now, I happen to think this is pious nonsense, but let us ask for the sake of asking: If your global warming alarmism is not based on sound science, then it is based on … what? Divine Revelation? Or is it simply a feeling, a mood, an emotion? As in, “I feel like Creation is poisoned.” (more…)

Blog author: jballor
Friday, February 12, 2010
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When it comes to energy policy, there is no perfect fuel. But in these debates, as elsewhere, the imaginary perfect fuel cannot become the enemy of the good.

And for the first time in recent memory, this means that nuclear energy, by all accounts a good alternative for the scale of demand we face, might be getting a seat at the table. Coal, which still provides more than half of the energy for the American grid, is cheap and plentiful, but environmentally and politically costly. And according to Popular Mechanics, it can only be “cleaned” up so much. That leaves a huge gap for other sources to fill.

As James B. Meigs writes,

Coal will never be clean. It is possible to make coal emissions cleaner. In fact, we’ve come a long way since the ’70s in finding ways to reduce sulfur–dioxide and nitrogen-oxide emissions, and more progress can be made. But the nut of the clean-coal sales pitch is that we can also bottle up the CO2 produced when coal is burned, most likely by burying it deep in the earth. That may be possible in theory, but it’s devilishly difficult in practice.

The rest of the piece goes on to argue how we’re really talking about “cleaner” coal, rather than “clean” coal. Remember that debate over whether it was appropriate to call sex with various forms of birth control “safe” or “safer”? We might well see a similar shift in language about coal from “clean” to “cleaner.”

But what about so-called “alternative” energy sources, like geothermal, wind, and solar? Well, as John Whitehead over at the Environmental Economics blog concludes, “…potential supplies of wind and solar don’t appear to be large enough to completely replace oil and coal in the foreseeable future. If that is the purpose, then no, alternative energy can not effectively replace fossil fuels.”

So for the foreseeable future what we’re looking at in terms of the sources of our energy, in the face of growing global demand, is a mélange; coal, oil, natural gas, and yes, wind and solar, all have their place. But so does nuclear, and that’s one of the positive takeaways from President Obama’s State of the Union address, in which he commended “building a new generation of safe, clean nuclear power plants in this country.”

The challenging for existing energy firms will be to adjust to providing the right sources in this mixture. One way to do this is to be cognizant of the alternatives and their relative costs and benefits. ExxonMobil’s “Energy Outlook” released at the end of last year predicted that the growth of some of the newer sources, like wind and solar, would grow faster than some of the conventional sources, like oil and coal.

This means that a focus on innovation and efficiency will move some surprising players to fill the demand for cleaner energy, and the vision of increasingly transient reliance on fossil fuels might indeed come to pass.

As I wrote in 2006, “The human stewardship of oil and other petroleum-based fuels entails a responsibility to use the economic opportunities they afford to find and integrate other renewable, sustainable, and cleaner sources of energy, especially represented by the promise of nuclear power, into our long-term supply.”

polyp_cartoon_corporate_social_responsibilityIn a private audience held this past weekend with Rome’s water and electrical company, ACEA, Benedict XVI expressed to local business leaders his priorities for improving true corporate social responsibility within business enterprises.

Prior to the pope’s speech, there was the usual protocol, fanfare, and flattery.

First was the thematic gift-giving. Benedict received a copy of the book “Entrepreneurs for the Common Good ” (published by the Christian Union of Entrepreneurs and Managers as part its series of short monographs “Christian Entrepreneurs for the Future of Europe“). ACEA’s board of directors then presented Benedict with special editions of the company’s “Values Card” and “Code of Ethics,” documenting the corporation’s written promises to promote “responsibility, transparency, fairness, spirit of service, and cooperation.” Then came the brief verbal exchanges between the pope and the corporate representatives, immediately followed by the precious and much-awaited handshakes and individual photo opportunities with the Holy Father, destined to become silver-framed trophies hung on ACEA’s boardroom wall and perched on the CEO’s desktop.

Finally, Benedict took a few spontaneous moments to congratulate ACEA on its centennial anniversary and offered a few kind words about its illumination of Roman and Vatican monuments and particularly about its corporate social responsibility program to improve water and electrical supply in developing countries.

All seemed like a perfect meeting between executive business and religious leadership. Surely ACEA’s board of directors and CEO were pinching themselves: They could not have expected anything better for their company’s public relations program. They finally got the “blessing” the wanted on their good enterprise.

But it was at this time that Benedict took advantage to sermonize and offer cautious words of advice to these proud corporate leaders, that is, on how businesses and their leaders should be truly socially responsible.

While presuming that Christian spirit may inspire any CSR program (instead of perhaps a company’s hidden agenda of image enhancement), Benedict underscored that any good social intentions and actions must be effectively rooted in allowing man to freely “produce, innovate, think, and build a future” for himself and his community. This is how we begin to be responsible for fostering a better, more dignified society.

These few words must be part and parcel of any corporate program and culture. They are to be truly lived — from the largest corner offices to the smallest cubicles, unlike the corporate personalities portrayed in the cartoon of this blog. These simple, core human values must gain priority over resolving external social concerns on much wider scales.

In addition, true social responsibility must be other-directed and gains its inspiration by nurturing “interpersonal relationships” within our own very work environment and immediate surroundings. In Benedict’s words, it must be rooted in “fair consideration of the expectations of our own workers, clients, suppliers and the entire (local) community”. Otherwise, behind the façade of a good CSR program may lay a selfish, individual-centered, profit-only seeking corporate mentality.

Oftentimes, while not necessarily so at ACEA, secularized corporate leadership is one that “exacerbates the concept of the individual” in which, consequentially, both workers and management end up “closed to themselves, retreating into their own particular problems.”

This is the very moral breakdown that brought about the great economic crisis. Certainly any good CSR program will fade away once the utilitarian need for a good public image recedes and if there is no true Christian inspiration behind the corporate mission in the first place.

As Benedict rightly says, even if ACEA executives have done much to act as good stewards while managing precious natural resources in a chaotic and ever-expanding Roman metropolis and have even done a fine job of providing valuable services for the environment and communities in poor countries abroad, they have really done nothing if they have not yet first promoted a dignified “human ecology” among their own thousands of employees, suppliers, clients and members of their local community.

My recent Acton commentary, Latin America: After the Left, has been republished in a number of Latin American newspapers. For the benefit of our Spanish speaking friends, Acton is publishing the translation of the article that appeared today in the Paraguayan daily, ABC Color. The translation and distribution to Latin American papers was handled by Carlos Ball at AIPEnet.com. Commentary in Spanish follows:

Fracasos de la izquierda latinoamericana

por Samuel Gregg

La izquierda confronta grandes problemas en América Latina. La reciente elección de Sebastián Piñera como primer presidente chileno de centro-derecha en varias décadas se debió a la incapacidad demostrada por la coalición de centro izquierda que gobierna en Chile desde 1990. Y en toda América Latina se nota el desmoronamiento de la izquierda que por mucho tiempo sostuvo las riendas del poder.

Los futuros historiadores probablemente determinarán que esta transformación comenzó con la negativa del Congreso de Honduras, de su Corte Suprema, del Defensor del Pueblo, del Tribunal Supremo Electoral, de los dos principales partidos políticos y de los obispos católicos a que el ex presidente Manuel Zelaya violara el orden constitucional, al estilo chavista. (more…)

Distributed today on Acton News & Commentary:

Pope Benedict’s Defense of Authentic Equality

By Michael Miller

Once again the mild-mannered but intellectually fierce Pope Benedict XVI has provoked criticism over remarks that challenge the secular establishment’s provincial understanding of the world. In his speech to the bishops of England and Wales in Rome last week, during their ad limina visit, the Pope encouraged them to fight against so-called equality legislation. He argued that such legislation limits “the freedom of religious communities to act in accordance with their beliefs” and in some cases “actually violates the natural law upon which the equality of all human beings is grounded” and guaranteed.

Critics immediately jumped, claiming that the pope’s critique undermined protection of women and homosexuals in the workplace and promoted discrimination. Yet as usual, the critics not only mischaracterize, they miss the larger point. Benedict’s vision goes beyond provincial English politics. His concern is to preserve real freedom by revitalizing reason and respect for truth—not to pander to current fashions of ideological equality.

One of the more contentious parts of the equality legislation requires that religious adoption organizations end so-called “discrimination” and allow homosexual couples to adopt children. In practice this means that Catholic adoption agencies will be forced either to shut down or to act against their conscience. This is clearly a loss of religious freedom, but Benedict realizes there is a lot more going on.

First, Benedict’s remarks reflect one of the consistent themes of his papacy: to revitalize reason and a respect for truth in the West. In his famous homily before his election to the papacy, when he spoke of a “dictatorship of relativism,” and throughout his writings and speeches, he has challenged the limited and ultimately irrational notion of reason that dominates Western intellectual life.

Second is his defense of authentic equality. The current legislation transforms equality from a question of justice and fairness before the law to an ideological weapon to further secularist social policy and discriminates against religion. This pseudo equality manifests a vitiated concept of reason. The equality laws in Britain reflect less the British tradition than they do Rousseau’s notion of radical equality, which has been the source of much socialist and liberal thought. Radical equality now has become praiseworthy as something good in itself, separated from any question of truth, common sense, or even biological realities. This is what happens when we lose a rich concept of reason: Anything goes—whatever is currently politically fashionable among the elite, or is supported by consensus. Pope Benedict understands that justice based on consensus is capricious and unstable.

Third is Benedict’s awareness of the need to protect the natural right of free association and freedom of religion within a pluralist society. The current equality legislation prevents religious and other peaceful groups within society to live according to their conscience. It also smacks of totalitarianism. The right of association has been a hallmark of free and prosperous societies, a protection for the weak and a guardian of justice. When it is undermined for ideological reasons, society suffers. Not only does it prevent people from living out their beliefs, it also reduces the power of civil society to check the state. Benedict’s critique of the equality law is a defense of people’s right to join together for some project that benefits the common good.

Benedict has been harangued for claiming that certain parts of the legislation violate the natural law. What does this arcane Medieval concept have to do with modern legislation? Well, everything. The genius of English freedom has been to base its society on law, not on ideology. English legal culture is rooted in the natural law tradition. A Guardian editorial on February 3rd argued that churches have as much to gain from the legislation as they do to lose because it protects Catholics from being discriminated against when they look for jobs—and accuses Benedict of being protected by the laws he is criticizing. But Benedict realizes that if law is not grounded in reason and truth and becomes unhinged from reality, then justice gets reduced to power—Might makes right. As a young man in Nazi Germany, Joseph Ratzinger experienced a society where power was separated from reason and justice. He knows what violations of the natural law mean in practice. Critics miss that Benedict is the one promoting real equality and equal protection against a theory of justice guided by whatever happens to be the fashion at the time.

Andrew Brown—also at the Guardian—writes, “Just when it seemed that Roman Catholicism was a normal and natural part of the English religious scene, Pope Benedict has to come out with a statement that raises every residual Protestant hackle in the country.” Brown conjectures that the pope didn’t expect to be heard. But of course he did. And precisely because the last thing Benedict wants is Catholicism to be a normal part of the current English religious scene. This may be what Mr. Brown wants, but a church that does nothing more than sway with the prevailing winds neither inspires nor draws people—nor does it have the strength to stand up against injustice and abuse.

Politics, Liberty, Beer

Politics, Liberty, Beer

Those of you within striking distance of West Michigan won’t want to miss the inaugural Acton on Tap, a casual and fun night out on Feb. 25 to discuss important and timely ideas with friends. And then there’s the beer!

The topic for the evening will be “The End of Liberty” and will draw on Lord Acton’s claims about the relationship between politics and liberty. Discussion leader Jordan Ballor, associate editor of the Journal of Markets & Morality, will start it off by briefly discussing how politics and liberty relate to human beings’ greatest ends.

Here’s some Food for Thought from Lord Acton: Liberty and good government do not exclude each other, and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end.

Where: Derby Station (formerly Graydon’s Crossing). 2237 Wealthy St. SE, East Grand Rapids 49506. (Thursday special: $2.50 pints). No admission fee or registration required.

When: Thursday, Feb. 25, at 6:00 p.m. (casual start). 6:30 p.m.: Jordan speaks!

About Jordan Ballor:

Jordan J. Ballor is a Ph.D. candidate in historical theology at Calvin Theological Seminary and a Doktorand in Reformation history at the University of Zurich.

He graduated in 2004 with a Master of Theology (Th.M.) in systematic theology from Calvin, with a thesis entitled, “Barth, Brunner, and Natural Theology in Bonhoeffer’s Middle Period (1931-1939).” His previous degrees include a Master of Theological Studies (2004-Calvin Theological Seminary) and a Bachelor of Arts in English (2000-Michigan State University/Honors College).

Jordan serves as associate editor of the Journal of Markets & Morality. He has authored articles in academic publications such as The Journal of Religion, Scottish Journal of Theology, and Journal of Scholarly Publishing, and has written popular pieces for newspapers including the Detroit News, Orange County Register, and The Atlanta Journal-Constitution.

In 2006, Jordan was profiled in the book, The Relevant Nation: 50 Activists, Artists And Innovators Who Are Changing The World Through Faith. His scholarly interests include Reformation studies, church-state relations, theological anthropology, social ethics, theology and economics, and research methodology. Jordan is a member of the Christian Reformed Church in North America (CRC).

Topic: Does Capitalism Destroy Culture? A talk by Michael Miller.

When: Thursday, February 18, 2010. 11:45 a.m. Registration; 12:00 p.m. — 1:30 p.m. Lunch & Lecture

Cost: $15 Admission $5 Students (including lunch)

Where: Water’s Building — 161 Ottawa Ave, Grand Rapids, MI 49503

Map it.

Register online today!

Discover God’s design for life, the environment, finances, and eternity.

This NIV Stewardship Study Bible trailer provides a 30,000 foot view of the rich resources found within this study Bible. Whether you are pastor, deacon, elder, financial planner, development director, ministry leader, fundraising consultant … or simply someone interested in becoming a better steward of the resources entrusted to you by God, you might want to check out this video!

NIV Stewardship Study Bible Guided Tour from Brett Elder on Vimeo.

That’s the refreshing and surprisingly accurate headline attributed by The Guardian to Pope Benedict’s address to the Catholic Bishops of England and Wales in Rome for their ad limina visit, which all bishops are required to make every five years. As my colleague Sam Gregg pointed out several years ago, this is yet another example of Benedict’s affinity with Alexis de Tocqueville.

Benedict’s address is such a clear reminder of what Catholic bishops need to do to defend truth and freedom that no commentary from me is necessary. (Rabbi Jonathan Sacks has voiced his approval, also in The Guardian.) I’ll just highlight this one statement by Benedict on the work and example of Cardinal Newman:

Much attention has rightly been given to Newman’s scholarship and to his extensive writings, but it is important to remember that he saw himself first and foremost as a priest. In this Annus Sacerdotalis, I urge you to hold up to your priests his example of dedication to prayer, pastoral sensitivity towards the needs of his flock, and passion for preaching the Gospel. You yourselves should set a similar example. Be close to your priests, and rekindle their sense of the enormous privilege and joy of standing among the people of God as alter Christus. In Newman’s words, “Christ’s priests have no priesthood but his … what they do, he does; when they baptize, He is baptizing; when they bless, he is blessing” (Parochial and Plain Sermons, VI 242).

Blog author: jcouretas
Thursday, February 4, 2010
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The Archbishop of Canterbury, Rowan Williams, delivered a talk on theology and economics at New York’s Trinity Church last week. The historic Wall Street church was the site of the Building an Ethical Economy: Theology and the Marketplace conference which promised to “bring together leading theologians and economists to talk about the relationship between economics and Christian belief and action.”

Williams had this to say:

“Inevitably at some point, you have to talk about what level of wealth generation is compatible with the finite setting in which we live.” The global economic crisis, he said, brought to light “unreal forms of wealth generation which simply produce naughts on the end of a balance sheet that correspond to nothing.”

“Theology,” he said, “while it can’t solve specific economic problems, will be at the very least nagging at the vocabulary, nudging at the assumptions.”

And that’s how his talk went — long on literary and theological metaphor (“money is a metaphor like other things”) but precious little on economics. What’s more, there seemed to be no words in his vocabulary that would help him distinguish between competing economic systems or, in fact, help him describe how the economic systems in the United Kingdom or the United States actually work. At some point, economics transcends mere metaphor and goes to work in a concrete way in the world in which people live.

Is the archbishop aware that there has been a jaw-dropping, incredible reduction in global poverty?

World poverty is falling. … new estimates of the world’s income distribution and suggests that world poverty is disappearing faster than previously thought. From 1970 to 2006, poverty fell by 86% in South Asia, 73% in Latin America, 39% in the Middle East, and 20% in Africa. Barring a catastrophe, there will never be more than a billion people in poverty in the future history of the world.

How did this happen? What type of economic system brought this about? Doesn’t it seem as though more than “naughts” are being produced in some of the poorest regions of the world? Is this poverty reduction not an occasion for rejoicing, or at the least singing a few hymns right there on Wall Street?

You can read the 3,600 word transcript of Williams’ talk here, but you won’t learn much about poverty reduction. Or economics.

And how many times do we have to be informed, by people who apparently believe they have discovered the connection for the first time, that the root meaning of economics is from the Greek word οικονομία for household management? Can you see the metaphor coming?

Williams announces that the “isolated homo economicus of the old textbooks, making rational calculations of self-interest, has been exposed as a straw man: the search for profit at all costs in terms of risk and unrealism has shown that there can be a form of economic ‘rationality’ that is in fact wildly irrational.”

Rowan Williams’ visit to Wall Street would have been more educational for him, and more edifying for those who heard his talk, if he had actually spent some time with the people who work in that district. He would have found out that, by and large, they’re not so “irrational” after all. They might help him understand how the world works, and that not everyone who labors on Wall Street, or on Main Street, believes that all human relations “are actually to do with exchange and the search for profit,” as he describes it. He might even find the imago Dei in one or two people who work on Wall Street. But he will only find that Image in real human persons, not metaphors.