Category: Public Policy

Blog author: jspalink
Wednesday, October 24, 2007
By

Anthony Bradley offers a rave review of the new book published by Bill Cosby and Dr. Alvin Poussaint of Harvard Medical School, Come On People: On The Path From Victims to Victors. “Cosby and Poussaint remind us that black America’s hope for escape from abysmal self-destruction is moral formation — not government programs or blaming white people,” Bradley writes.

Read the full commentary here.

Costa Rica’s voters ratified the Central American Free Trade Agreement, a sign of hope against a rising tide of populist, anti-trade sentiment in Latin America — and the United States. “In short, this is not the time for Latin America to abandon free trade agendas,” Gregg says.

Read the full commentary here.

The following items appear in the Cornwall Alliance for the Stewardship of Creation Newsletter, October 24, 2007:

Cornwall’s Beisner and Care of Creation’s Brown Speak at Proclamation PCA

The Cornwall Alliance’s Dr. E. Calvin Beisner and Care of Creation’s Rev. Ed Brown spoke as a panel on creation stewardship at Proclamation Presbyterian Church (PCA) in Bryn Mawr, Pennsylvania, Sunday evening, October 14. Rev. Brown focused on theological foundations for creation stewardship. Dr. Beisner expressed wide agreement with those and then focused on the scientific and economic evidence that recent and foreseeable global warming are largely natural, cyclical, and not catastrophic, and that it is better stewardship to prepare to adapt to future warming or cooling than to try to prevent future warming. Audio recordings of the talks may be heard at http://www.proclamation.org/audio/ by clicking on the links to the three creation panel presentations. (more…)

Related to Sam Gregg’s Acton Commentary today, “Free Trade: Latin America’s Last Hope?” I pass along this ENI news item: “Growing rich-poor gap is new ‘slavery’, say Protestant leaders.”

Globalization and free trade are the causes of a new class of worldwide slavery, say the ecumenical officials. Citing the foundational 2004 Accra Confession, Rev. Clifton Kirkpatrick, the president of the World Alliance of Reformed Churches, says that “an even more pernicious form of human enslavement is being wrought on millions through the process of neoliberal globalisation that is driving a dramatic and growing wedge between the rich and the poor.”

These statements come at a critical time in the history of the Reformed ecumenical movement. The Reformed Ecumenical Council and the World Alliance of Reformed Churches have joined this week to become one organization:

Reformed church groupings agree to create new global body

Port of Spain (ENI). The World Alliance of Reformed Churches has agreed to unite with the Reformed Ecumenical Council to create a new “global entity” that will group 80 million Reformed Christians. “This is a truly, truly important moment,” said WARC president the Rev. Clifton Kirkpatrick after the alliance’s executive committee, meeting in Trinidad, voted unanimously on 22 October to unite with the REC, whose executive committee had agreed to the proposal in March. The Geneva-based WARC has 75 million members in 214 churches in 107 countries, while the Grand Rapids, Michigan-headquartered REC has 12 million members belonging to 39 churches in 25 countries. Of the REC’s member churches, 27 also belong to WARC. [ENI-07-0815]

It’s not clear at this time if the conditions laid out in 2005 are those under which the union has taken place. This merger is significant in many ways, not least of which is the requirement of the Church Order of the Christian Reformed Church that its Synod “shall send delegates to Reformed ecumenical synods in which the Christian Reformed Church cooperates with other denominations which confess and maintain the Reformed faith” (Article 50). Citing Calvin once in awhile and promulgating platitudes about the sovereignty of God doesn’t mean you are Reformed.

In response to concerns from member churches from the global North that the Accra Confession is not sufficiently doctrinal, Rev. Setri Nyomi responds, “The Reformed family recognises the sovereignty of God … We do not separate whether God is sovereign in the mundane and in the spiritual realm. Therefore our stance on social issues is consistent with the doctrinal claim of sovereignty.”

Quite frankly the WARC leaderships rhetoric about income and wealth disparity as a “more pernicious form of human enslavement” is offensive on a number of levels besides its doctrinal spuriousness. It’s offensive to those who actually are slaves today (sex trafficking is a huge global issue). And it’s insulting to those whose historical legacy involves victimization by the practice of chattel slavery.

WARC is more than happy to talk about “slavery” in material terms, identifying anything other than complete egalitarianism with injustice and bondage. But the one kind of slavery you won’t hear WARC discuss is the sense in which it is put forward most prominently in the Scriptures: bondage to corruption and sin in a personally and individually relevant way.

When Christ said, “if the Son sets you free, you will be free indeed,” he didn’t have globalization in mind.

I watched the 2006 film The Prestige (based on the 1995 book of the same name) over the weekend. The film does an excellent job of portraying the complex relationship between the two main characters, Robert Angier (Hugh Jackman) and Alfred Borden (Christian Bale).

These two men are stage illusionists or magicians (the name of the movie derives from the terms that the author gives the three essential part of any magic trick: the setup (pledge), the performance (turn) and the effect (prestige). Their interaction over the course of the years is characterized by rivalry and obsessive vengeance-seeking. The film does well to show the admirable and dishonorable elements of both men, thereby giving a realistic and relevant portrayal of the fallen human condition.

There’s certainly a great deal of morality to be learned from the film’s tale of revenge, but one of the more interesting subplots involves a different kind of obsession. At one point Angier seeks out the famed inventor Nikola Tesla (ably played by David Bowie) to help him get the upper hand on Borden.

The device that Tesla builds for Angier ends up being a critically important element of the developing plot (it gives a whole new ironic meaning to the term deus ex machina), but what I want to examine briefly here is Tesla’s view of technological development.

As the movie progresses, it becomes clear that Tesla and Thomas Edison have developed an antagonistic rivalry similar to that of Angier and Borden. While the latter pair’s relationship is focused on stage magic, the former two men are vying for preeminence in the field of technological innovation.

Tesla is a rather tragic figure, a brilliant scientist who knows he is captivated by an obsession to push his mastery over nature to ever greater scope. He also knows that such a burning obsession must needs eventually destroy him. When Angier approaches Tesla asking for a radically powerful device, Tesla says confidently, “Nothing is impossible, Mr. Angier. What you want is simply expensive.”

Nikola Tesla: “Man’s grasp exceeds his nerve.”

In this way, Tesla’s faith is in technological progress: “You’re familiar with the phrase ‘man’s reach exceeds his grasp’? It’s a lie: man’s grasp exceeds his nerve.” The first quote can be taken to mean that man’s technological capabilities outstrip his abilities to make sound moral judgments about the use and abuse of innovative technology. But whereas Tesla determines that this maxim is a “lie,” there’s a great deal of contemporary evidence that the statement is indeed true.

This is perhaps nowhere more clearly evident than in the field of biotechnology, especially with respect to the research and science related to fertility and embryology. When writing about the moral challenge of in vitro fertilization, Acton scholar Stephen Grabill states, “Technology, it seems, has outpaced our understanding of the fundamental legal, political, theological, and moral issues in the creation and management of human embryos.”

I have written a great deal on the phenomenon of animal-human hybrids, known as chimeras, and there is a recent piece on NRO from Rev. Thomas Berg is executive director of the Westchester Institute for Ethics and the Human Person, and member of the ethics committee of New York’s Empire State Stem Cell Board. Berg concludes that “Biomedical science fails humanity when it deliberately destroys human life in the pursuit of trying to cure it.”

The Prestige is a great film on a number of levels. As a morality play it has many things to teach us. One of these is the stark contemporary relevance of a cultural obsession with technological progress divorced from a firm and reliable theological and moral grounding.

Kishore Jayabalan, the Director of Acton’s Rome office, took to the airwaves this morning on Relevant Radio’s Morning Air program to discuss recent media speculation about Pope Benedict XVI’s statements on the moral responsibility of Catholics to care for creation. Does this make Benedict “green”? Or is this simply a continuation of long-standing Vatican policy dating to the pontificate of John Paul II and prior?

Kishore answers those questions and sheds light on how the Holy See approaches environmental issues and treaties in general during his conversation with host Sean Herriott. You can listen to the interview by clicking here (3.5 mb mp3 file).

Blog author: rnothstine
Wednesday, October 17, 2007
By

Besides my two years of living abroad in Egypt, I spent my entire elementary and upper school existence in the public schools. My experience with the public schools in Hawaii and Mississippi were rather atrocious. To read one experience I encountered in the public schools in Hawaii, check out this Acton blog post.

Mississippi has a wonderful and generous culture, and the people have strong values. In fact, I love Mississippi. The state’s public schools, however, could often be described as nothing short of disappointing. It should also be noted that I went to one of the public schools that was considered to be the best in the state. The problem in my view was not that Mississippi was a poorer state. The teachers for the most part were intelligent and just as there are everywhere, there were good and bad teachers. I had an exceptional teacher in high school who helped foster a love for American history, and American military history.

But one of the fundamental problems with these schools was that most people did not want to learn. In fact, classes were daily interrupted by kids “pantsing” each other, or oddly enough, sometimes pantsing themselves. If you walk into many high schools in America, it becomes evident it’s more of a fashion show and popularity contest than an actual serious center of learning. While socialization is an important part of education, it’s hard to argue public schools are the best models for socialization.

I had an English class in 11th grade where the teacher was mooned by students on several occasions. The kids of course would be suspended. They would be back only days later to disrupt class and offer a rerun of their crimes. When I first moved to Mississippi, I was shocked to learn that corporal punishment was allowed to be administered by administrators in the school. Within weeks, I felt it was not administered enough.

Jeff Jacoby of the Boston Globe has a piece today titled, “Big Brother at school.” The fact that government schools are so steeped into our life and culture makes it hard for traction to be gained for reform, and for differing views to emerge about education. It may be why so many conservative leaders talk about government never voluntarily giving up power, or government never voluntarily reducing itself in size.

Jacoby delved into a host of ideological conflicts between parents and government run public schools. Here is his main point against government domination of education:

A more fundamental truth is this: In a society founded on political and economic liberty, government schools have no place. Free men and women do not entrust to the state the molding of their children’s minds and character. As we wouldn’t trust the state to feed our kids, or to clothe them, or to get them to bed on time, neither should we trust the state to teach them.

The point is all the more valid when we hear politicians talking about their federal and state programs for daycare and preschool. Many generations of infants, children, pre-teens, teens and beyond will be raised, taught, shaped, and cared for by the state. Do we really think that’s a good idea?