Category: News and Events

Blog author: jballor
Thursday, January 14, 2010
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I have to admit that my first few reactions to the news of an earthquake in the Caribbean weren’t especially charitable. I thought first that the scale of the reports had to be exaggerated, that things couldn’t be as bad as the media was breathlessly reporting. Then I wondered how long it would take for the environmental movement to make use of the disaster to advance their agenda. Neither of these reactions are particularly noble on my part, obviously. Blame it on my dispositional skepticism, I suppose.

But by all accounts, the human toll in Haiti after the earthquake is vast. In a world of digital media and on-demand news reporting, we can oftentimes see instantaneous first-hand accounts of these kinds of events. Here’s a kind of informal poll for PowerBlog readers: are you planning on donating specifically to address the need resulting from the earthquake in Haiti? And if so, which agencies or charities are you specifically supporting?

One of my favorite charities of first resort, International Aid, closed up shop amidst the economic downturn last year (Update: A commenter notes that International Aid is still making international shipments and actively working in Haiti). My family and I support a child in the Dominican Republic through Compassion International, which is currently accepting donations aimed specifically for Haiti. (I haven’t heard much about the impact on that other nation sharing the island with Haiti, incidentally. Relative to Haiti, of course, the Dominican Republic is markedly more economically stable.)

Put some specific suggestions in the comments for other PowerBlog readers to consider. Do you use denominational ministries, stand-alone aid agencies, something else, or nothing at all? There are the typical guides to disaster giving, which often point to large groups like the Red Cross, to whom my fundamental skepticism also applies.

One curious response has been to send outdated sports apparel to devastated areas.

Thomas P.M. Barnett has written a good, concise, piece on the consolidation and deepening of globalization, specifically Wal-Mart’s tapping into local producers in developing countries. (HT: Real Clear World)

As far as I can tell, there are no Wal-Mart’s in Italy, but having spent the last three weeks at my parents’ home in Flint, Michigan and shopping at places like Wal-Mart and Target, I can clearly see how far behind the curve Italy is.

While family-run boutiques and the slow-food movement have many things to recommend for body and soul, they simply can’t operate at anywhere near the same level of efficiency. Religious leaders can help us understand and better cope with these changes if they regularly read pieces like Barnett’s.

For a fuller picture of the world today, however, the economic perspective does not suffice. I arrived in Michigan just before the failed attempt by a Nigerian trained in Yemen to blow up a plane flying from Amsterdam to Detroit. This near-miss and Anne Applebaum’s piece on the growing international jihadist elite remind us the globalization also includes expanding networks of Islamist hatred and violence, which religious leaders must, indeed are most responsible for, addressing with the utmost seriousness and urgency, even though this is a battle that will be fought for generations.

What’s needed is not just understanding and empathy for “the other” as university intellectuals would have it, but argument and counterargument, as Applebaum says. There is too much going on in the world and too much at stake for well-intentioned believers to remain on the sidelines.

A friendly reminder that registration is currently open for the 2010 Acton University (AU), which will take place on June 15-18 in Grand Rapids, Mich. This year’s distinguished international faculty will once again guide participants through an expanded curriculum, offering even greater depth of exploration into the intellectual foundations of a free society.

For four days each June in Grand Rapids, the Acton Institute convenes an ecumenical conference of 400 pastors, seminarians, educators, non-profit managers, business people and philanthropists from more than 50 countries. Here, people of faith gather to integrate and better articulate faith and free enterprise, entrepreneurship, sound public policy, and effective leadership at the local church and community level. With this week of AU fellowship and discourse, participants build a theological and economic infrastructure for the work of restoring and defending hope and dignity to people around the world.

Space and scholarship funds are limited – so get a move on! Please visit www.acton.org/actonu where you will find the online registration form along with complete conference information. If you have any questions, please contact Kara Eagle, Acton’s Education Initiatives Manager, at keagle@acton.org or at 616.454.3080. We hope to see you in June!

Blog author: hunter.baker
Wednesday, January 6, 2010
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The Big Hollywood blogger and actor Adam Baldwin, recently of the television series Chuck and Firefly, has taken up his virtual pen to defend Brit Hume from those who have criticized him for suggesting that Tiger Woods should consider Christianity in his time of crisis. Hume made the statement on Fox News Sunday, thus prompting outrage from secularists who find such an offering offensive and irrelevant.

Baldwin scores several times in his blog piece. Here is the foundation:

As an avid golfer, Christian man, and therefore a witness to the historic fact of the resurrection of Jesus Christ, Mr. Hume clearly offered his message in good faith with honest concern for both Tiger’s future and for that of his family, friends, fans and business associates.

Look carefully at what Baldwin has written. Brit Hume believes Christianity is true and is based on an actual historical event. He is not adverting to some mystery religion (reach for the seventh level, Tiger), but is instead giving advice every bit as practical, or perhaps more so, than urging Mr. Woods to seek marital counseling or to find a good attorney.

This is what secularists simply do not understand. They think Christianity is “inaccessible” to others. It is not. You can accept it or reject it, but there is no reason for confusion. The basis of the faith is quite clear. Either you accept the evidence that the resurrection of Christ actually occurred in time and space or you do not. In no case should you accuse the Christian of hitting you with a bunch of magical mysteriousness that you cannot possibly understand.

You should really consider reading the entire post. Baldwin completely exposes the inappropriateness and unfairness of the comparisons of sincere Christianity to Jihad and deftly analyzes the pretensions of secularism. I could try to summarize, but would just end up reproducing his essay.

Blog author: sgregg
Tuesday, January 5, 2010
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The New York Times is not known to be the most reliable or informed commentator on matters religious, but a recent Times article (marred, unfortunately, by a couple of inaccuracies) highlighted that France’s claim to have separated religion from the state is only true in parts. French cities and the countryside are dotted with beautiful churches, but few realize that the state is responsible for the physical upkeep of many of them. This is a legacy of the famous (or, infamous, depending on your perspective) 1905 law – Loi du 9 décembre 1905 concernant la séparation des Églises et de l’État – in which a militantly anti-Catholic French government unilaterally abrogated the Concordat of 1801 and ended state-funding of religious groups (which meant, in overwhelmingly Catholic France, the Catholic Church).

But it didn’t quite cut all the ties. As part of the 1905 law, the French government declared that all then-existing religious buildings were the property of the state (specifically, local government), thereby legalizing the greatest theft of private property owned by a religious organization since Henry VIII’s dissolution (or, more accurately, government-sanctioned sacking, pillaging, and destruction) of the monasteries. Unlike King Henry, however, the French state allowed Catholics to keep using these places of worship and even today maintains their upkeep – something that lends itself to all sorts of mischief-making on the part of politicians.

A good example of this was highlighted in the Times article which reports that a beautiful 19th century church in the town of Gesté in the province of Anjou is scheduled for demolition because the local council has decided that it is too costly to maintain and cheaper to build a new one. But many opposing the council’s decision say that it has nothing to do with government budgets and everything to do with trying to reduce local unemployment.

Given the state of much post-1960s church architecture, it’s likely that the new church will be just as hideously ugly as most other churches (of any confession) built since 1960. The wider point, however, is that it should surely be up to the local bishop and the parish itself as to whether to renovate the church or build a new one. Instead, the choice has been made by Gesté’s local council, of whom one can safely presume a good number (even in the still very Catholic province of Anjou) are not believers or haven’t darkened a church door in several decades. Christians presumably would not expect to have a say in the building or demolition of the local Communist party headquarters, feminist collective, or Masonic temple. Yet in France if the local village atheist gets elected to the local council, he is henceforth in a position to make decisions about the fate of many houses of worship.

Such are the perils of government funding for churches – or mosques or synagogues for that matter. Inevitably, one’s independence is unjustly circumscribed.

Camarin M. Porter of the Department of History at University of Wisconsin-Madison reviews a text edited by Stephen J. Grabill, Sourcebook in Late-Scholastic Monetary Theory: The Contributions of Martin de Azpilcueta, Luis de Molina, and Juan de Mariana (Lexington, 2007). The review appears courtesy of H-Net, a unique and indispensable set of list-servs hosted by Michigan State University.

The Sourcebook includes translations into English of selected texts from the significant figures listed in the book’s subtitle, as well as a general introduction by Grabill and specialized introductions for each text: Azpilcueta’s Commentary on the Resolution of Money (1556), Molina’s Treatise on Money (1597), and Mariana’s Treatise on the Alteration of Money (1609).

In this extensive review, Porter writes, “For each of the three texts, the Sourcebook efficiently accomplishes its goal of setting each authors’ specific concerns in areas of moral theology and economics within full social and intellectual contexts.”

Blog author: mvandermaas
Tuesday, December 29, 2009
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The Greatest?

The Greatest?

I post the following excerpt of an editorial from a Danish news outlet without further comment, other than to say that I look forward to giving our PowerBlog community the opportunity to have a grand old time trying to come up with new superlatives to describe just how fantastically stupid this is:

EDITORIAL: Obama greater than Jesus

He is provocative in insisting on an outstretched hand, where others only see animosity.

His tangible results in the short time that he has been active – are few and far between. His greatest results have been created with words and speeches – words that remain in the consciousness of their audience and have long-term effects.

He comes from humble beginnings and defends the weak and vulnerable, because he can identify himself with their conditions.

And no we are not thinking of Jesus Christ, whose birthday has just been celebrated – – but rather the President of the United States Barack Hussein Obama.

For some time now, comparisons between the two have been a tool of cynical opinion that quickly became fatigued of the rapture that Obama instilled prior to and after the presidential election last year.

From the start, Obama’s critics have claimed that his supporters have idolised him as a saviour, thus attempting to dismantle the concrete hope that Obama has represented for most Americans.

The idea was naturally that the comparison between Jesus and Obama – which is something that the critics developed themselves – would be comical, blasphemous, or both.

If such a comparison were to be made, it would, of course, inevitably be to Obama’s advantage.

Please, oh please do read the rest.  It’s delightful.

actononairActon Research Fellow Dr. Kevin Schmiesing made an appearance earlier today on The Drew Mariani Show on the Relevant Radio Network. He joined guest host Wendy Wiese to discuss school choice and the history of public education in the United states.  To listen, use the audio player below.

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

Ryan T. Anderson, editor of the Witherspoon Institute’s Public Discourse, takes note of an in-depth NYT profile of Prof. Robby George (HT: MoJ). In the NYT profile, George is presented as the central figure in the formation of the ecumenical coalition behind the Manhattan Declaration, and adds a number of important contexts for George’s academic, intellectual, and political endeavors.

Anderson characterizes the profile as “pretty evenhanded,” saying it “provides a nice overview of the academic and political work that George is doing.” But Anderson levels a serious charge against the piece by David D. Kirkpatrick:

But the Times profile did misunderstand one pretty important aspect of George’s work.

Throughout the article, George is depicted as having manufactured an entirely new moral and political philosophy, which he now “sells” to the leading Evangelicals and Roman Catholic bishops of America to advance social-conservative causes.

Without a doubt, George and the other so-called “new natural lawyers” are innovative, but their innovations are in the service of reviving and refining what Isaiah Berlin called the central tradition of Western philosophy, the tradition that runs through Aristotle and Aquinas. Rather than manufacturing novel philosophical theories, George and his colleagues see themselves as appropriating and building on the wisdom of the ages to tease out the purposes and meanings of various social practices. In other words, this is philosophically critical conservative thought at its best.

I can certainly understand Anderson’s concerns that George be properly presented as heir to a long-standing intellectual tradition. But I disagree that the profile does injustice to this aspect of George’s work.

For instance, the dominant paradigm that is presented throughout is that George is drawing deeply on the Thomistic tradition. Kirkpatrick writes early on in the piece, for example, that George “has parlayed a 13th-century Catholic philosophy into real political influence.” Kirkpatrick also notes that George’s “admirers” say that “he is revitalizing a strain of Catholic natural-law thinking that goes back to St. Thomas Aquinas.” Of course at other points, including in the section below, specific natural-law arguments that George makes are referred to as “new,” so in this sense Anderson’s clarifications are valuable.

It seems to me that the most serious potential misunderstanding in the article is at least superficially based on George’s own declaration that in organizing the broad Christian support for the Manhattan Declaration from a variety of Protestant, Roman Catholic, and Orthodox traditions, “I sold my view about reason!” This is of course a reference to the specifically (neo)Thomistic view of reason’s relation to natural law that serves as the intellectual framework for the entire article, and indeed, for George’s own intellectual career.

Somehow I doubt that the signers of the Manhattan Declaration understood themselves to be endorsing a specifically Thomistic view of natural law when they pledged their support for the document’s agenda.

Here are the concluding paragraphs the profile in full:

I asked George several times if he was really hoping to ground a mass movement in abstract principles of reason so at odds with the prevailing culture. It was a bet, he said, on his conviction about the innate human gift for reason. Still, he said, if there was one critique of his work that worried him, it was the charge that he puts too much faith in the power of reason, overlooking what Christians describe as original sin and what secular pessimists call history.

It is a debate at least as old as the Reformation, when Martin Luther broke with the Catholic Church and insisted that reason was so corrupted that faith in the divine was humanity’s only hope of salvation. (Until relatively recently, contemporary evangelicals routinely leveled the same charge at modern Catholics.) “This is a serious issue, and if I am wrong, this is where I am wrong,” George acknowledges.

Over lunch last month at the Princeton faculty club, George noted that many evangelicals had signed the Manhattan Declaration despite the traditional Protestant skepticism about the corruption of human reason. “I sold my view about reason!” he declared. He was especially pleased that, by signing onto the text, so many Catholic bishops had endorsed his new natural-law argument about marriage. “It really is the top leadership of the American church,” he said.

“Obviously, I am gratified that view appears to have attracted a very strong following among the bishops,” he went on. “I just hope I am right. If they are going to buy my arguments, I don’t want to mislead the whole church.”

On the one hand the canard about the Reformation’s wholesale rejection of natural law is repeated here full stop. But at the same time it is true that in the time since the sixteenth century there have been varieties of natural-law thinking, both within and without Roman Catholicism, that more or less diverge from the standard neo-Thomistic line.

Acton’s own Stephen J. Grabill has definitively shown that Protestants who draw their inspiration from the magisterial Reformation don’t need to be “sold” a view of natural law; they have their own explicit natural-law traditions on which to draw.

As Grabill has summarized elsewhere, “the Reformers felt no tension in affirming a strong doctrine of original sin, on the one hand, and natural law, on the other. While every aspect of reality was affected in the fall, including the rational and social nature of human beings, the Reformers did not believe the divine image was totally annihilated. Instead, only aspects of the image were destroyed while other aspects were permanently disoriented. That disorientation put people in a wrong relationship with God, their neighbors, and the world. However, the implanted knowledge of right and wrong, which survived the fall as a relic of the original image, was now weakened and obscured.”

Blog author: jballor
Tuesday, December 29, 2009
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William Ewart Gladstone (1809-1898)

William Ewart Gladstone (1809-1898)

The Mackinac Center notes that today is the 200th anniversary of the birth of British parliamentarian and statesman William Gladstone, and links to a 2003 article from the center’s president, Lawrence W. Reed. Reed points to Gladstone’s long and distinguished political career, which included multiple tenures as prime minister.

What made this son of Scottish parents both great and memorable, however, was not simply a long career in government. Indeed, as a devoutly religious man he always put service to God ahead of service to country and felt that what he did as a politician should be unequivocally faithful to both. What made Gladstone great and memorable was what he actually accomplished while he served in government. Biographer Magnus says Gladstone “achieved unparalleled success in his policy of setting the individual free from a multitude of obsolete restrictions.”

Today, when a citizen is elected with a mandate to cut the government down to size, but ends up moderating his positions while in power, conventional wisdom credits him with having “grown in office.” Gladstone “grew” but in precisely the opposite direction. When he entered Parliament at age 22 in 1832, Gladstone was a protectionist on trade, a defender of the state-subsidized Church of England, an opponent of reform and a protector of the status quo. By 1850, he had become an ardent advocate of free trade and by 1890 had reduced Britain’s tariffs from 1,200 to just 12.

Gladstone slashed government spending, taxes, and regulations. He ended state subsidies for the Church of England in Ireland. He pushed through reforms that allowed Jews and Catholics to serve in Parliament and that extended the vote to millions of taxpaying workers who had previously been denied the franchise. He extolled the virtues of self-help and private charity. And he lived what he preached. Even as prime minister, Gladstone was so moved by the degraded plight of London prostitutes that he would search the streets of London to talk them out of their destructive occupation.

This photo is of Acton spending time with the Gladstone family at Tegernsee in 1879. Tegernsee was a spa town in the Bavarian Alps. Acton died there in 1902. In the photo Acton is seated at the right with his hat in hand, William Gladstone is seated on the bench at the left. Mary Gladstone is standing just behind her father.

This photo is of Acton spending time with the Gladstone family at Tegernsee in 1879. Tegernsee was a spa town in the Bavarian Alps. Acton died there in 1902. In the photo Acton is seated at the right with his hat in hand, William Gladstone is seated on the bench at the left. Mary Gladstone is standing just behind her father.

A good deal of Lord Acton’s correspondence with Gladstone, which extended over a period of thirty years, is available via Google Books, as is Acton’s correspondence with Gladstone’s daughter Mary.

Update: More on Gladstone at Scriptorium Daily, “Gladstone: The Impregnable Rock of Holy Scripture.”