Dr. Jay Richards made an appearance on the Steve Deace show yesterday on central Iowa’s 50,000 watt blowtorch of a radio station, WHO in Des Moines. The topic of conversation was climate change, and you can listen to the interview by clicking right here (3.2 mb mp3 file).
I have argued for many years now that free markets are intrinsically good. I have tried to engage this issue with Christians but many are either not interested or do not see any importance in the pursuit. I know markets can become bad masters when people lack virtue. I also know that the alternatives to free markets have littered the twentieth century with more death than any single cause in human history. (Think socialism, fascism and Marxism.) And representative democracy, a republic of just laws, is not perfect either but it sure beats the alternatives. Shared power is always better than control by the one or the few. Social engineering and economic planning by an elite and powerful few strips us of both human dignity and true freedom.
Bryan Caplan, an economics professor at George Mason University, is the author of a new book, The Myth of the Rational Voter: Why Democracies Choose Bad Politics, that has a significant bearing on how we should think about the political side of economic concerns in America. Professor Caplan concludes, in words that are not at all comforting to me personally, that most Americans cast their votes on the basis of irrational biases about economics. This, he reasons, is why candidates who oppose free markets, free trade, profits and immigration win. Sadly, I am quite sure that he is right about this point.
Creators Syndicate writer John Stossel, in reviewing the professor’s new book, says: "People tend to acquire wrong opinions about economic policy packaged in worldviews they inherited while growing up." Since people resist, and often strongly, having their own worldview challenged or changed they will vote for those candidates who make them feel good. Stossel concludes that this means "They will vote irrationally." I have long sensed that this was true on an intuitive level but the professor’s argument tends to fortify what I had only sensed but not quite had a handle on how to argue my case well. Simply put, most voters see no compelling reason to vote otherwise since their choices in elections bear no direct consequence on their lives, at least as they understand their lives. Gloomily Stossel concludes, "When irrationality is free, people will indulge their biases." (more…)
Today brings disturbing news of new consensus that seems to be developing:
Modern women want men who are keen on recycling rather than good at making wisecracks, a survey said.
The poll for men’s magazine Nuts said going green is now the main way to a woman’s heart, with a “good sense of humour” coming in second.
Oh great – a clean, tidy, and humorless future. Thanks, ladies. Thanks a lot.
- Giving aid to the needy in the church is a manifestation of an attribute of the church, for “without it there can be no true communion of saints” (307).
- What the church and its representatives are and are not responsible for: “First, they [deacons] should investigate how many really indigent persons live in each church and for whom it is equitable for the church to provide the necessities of life. For the churches of Christ must exclude from their communion those who, when they can sustain themselves by their own powers, neglect this and live inordinately, accepting borrowed food (II Thess. 3:6); it is certainly not the duty of the church to foster such people in their godless idleness” (307).
- The responsibility of subsidiarity: “Thus if any needy persons belong to anyone’s circle, either by blood or marriage or by any other special relationship or particular custom, it is certainly their duty, if they have the means of the Lord, to provide for their own the necessities of life and spare the churches in order that they may have more to nourish and assist those who have no home or family who would want to or could help them” (307).
- The wealthy nobility has a responsibility to the society. Citing past examples of such praiseworthy behavior: “Pious princes and men of wealth established homes and hospitals, some to nourish and care for the needy who were in good health, some for infants, others for orphans, still others for the aged infirm, others for those laboring under various forms of sickness, and some for pilgrims and displaced persons” (310).
- The drive to bypass the church and provide alms personally and individually is a result of sin: “Finally, since from our nature, depraved and always rebellious against God, we continually compromise the instructions and precepts of God, and according to our desires and misdirected judgments, are always eager to follow paths and ways other than what God has prescribed, however holy the care of the poor is, there will be some who will refuse to put their alms for the poor into a common fund, and say that they prefer to provide for the poor by their personal generosity if it seems good to them to do so. Their arrogance will have to be countered both by Your Majesty’s law and through the discipline of the Church; by a law which imposes a double offering to the Lord’s fund, if anyone is caught giving anything privately to the needy; by the discipline of the Church, so / that if anyone puts nothing into the Lord’s fund, he should be admonished of his duty from the Word of God by the ministers of the churches, and if he should resolutely despise this admonition, he should be held a heathen and a publican” (311-12).
- By this Bucer means that the Church must be the primary instrument of charity and must be the recipient of all due offerings. But this does not mean that charity cannot be done individually above and beyond the giving to the Church. It simply means that offerings to the Church may not be neglected in favor of individual giving: “No man’s hand is closed by this law, to interfere with his opening it to whatever poor persons he can and will provide for” (312).
- The mere necessities of life are not enough. The Church must give so that those in poverty can be educated, married, and flourish as productive and respected contributors to society: “Nor is it sufficient for the kindness of Christians to give food, shelter, and clothing to those in extreme need…. For it hardly suffices for the churches of Christ that their people should merely be alive but it must also be provided for them that they live to the Lord for a certain and mutual usefulness among each other and within the State and Church” (315).
Next week: Richard Baxter, How to Do Good to Many (London, 1682; repr. 1830).
Here’s the text of a letter sent this morning to the editor at Woman’s Day magazine (don’t ask why I was reading Woman’s Day. I read whatever happens to be sitting in the rack next to our commode):
Paula Spencer’s commentary on the Pledge of Allegiance (“Pledging Allegiance,” September 1, 2007) sounds incredibly McCarthy-esque. Are we to now believe that having qualms about mandatory recitation of the Pledge constitutes an un-American activity?
Spencer dismisses the many reasons that one might object to the Pledge in the context of public schools. These schools are, after all, institutional arms of the government itself, and attendance is mandatory (unless one can afford private or parochial options). A cynic might suggest that when combined with an obligatory recitation of allegiance to the nation, such education runs the risk of becoming indoctrination for the purposes of social control. As to whether nationalism can be such “a bad thing,” consider Germany in the 1930s.
There are also religious reasons why a person might feel compelled to abstain from pledging to a physical object (the flag). For Christians, whose citizenship is finally in heaven and whose ultimate loyalty is due to God alone, concerns about idolatry might compel a person to conscientiously refrain from making such a pledge. Indeed, those two little words “under God” which have occasioned such controversy in recent days are perhaps the only elements of the Pledge that make it even permissible for Christians to profess allegiance to any particular nation.
Patriotism too often can morph into xenophobia and nationalism. Whatever your views of the Pledge, I would think that the educational potential contained in having a “conversation with your child about your family’s approach to the Pledge” would be the sort of engaged parenting that your publication ought to praise and endorse rather than disdain.
The free exercise of religion, not to mention the freedom of speech and independent thought, are thoroughly American. A coerced, perfunctory, and unreflective patriotism is no true patriotism at all.
Jordan J. Ballor
Acton Institute for the Study of Religion & Liberty
As Reinhold Niebuhr wrote, “The nation will always claim a portion of man’s loyalties. Since it usually claims too large a portion, it is necessary that other communities compete with it.”
By my way of thinking, for Christians the Church ought to be that community of primary loyalty (for Niebuhr, it’s the class: “There is no reason why a class which is fated by its condition of life to aspire after an equalitarian society should not have a high moral claim upon the loyalty of its members”).
It seems to me that American churches have a particularly hard time separating out what elements of their worship and piety are merely the trappings of civil religion and which are the indispensable elements of catholicity.
At the recreation center where my wife plays softball, and which is explicitly supported by the denomination, players, coaches, and umpires only pause to pray after the national anthem has been played. In itself its a small thing, perhaps even unimportant, but when combined with all the other similar elements (American flags near the pulpit, for example), it raises in my mind the perennial questions about ultimate loyalties and the proclivity for Christian denominations, particularly Protestants, to align themselves along national boundaries.
See also: “Which of These is More Offensive?”
My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts? – James 2:1-4
In today’s society it may seem a little odd that a politician might actually be averse to showing favoritism, as James discusses at the beginning of this chapter. At one time I worked for a U.S. Congressman from Mississippi named Gene Taylor. One day I was dispatched with the duty of locating him in the Rayburn House office building. The reason was simple; the Secretary of the Navy was waiting for him in his office. Some of the staff was panic stricken and mildly embarrassed because they could not ascertain his whereabouts. Congressman Taylor was not frequently attached at the hip with his cellular phone or pager. I remember looking in all the places you would look for a House member in the Rayburn building and not being able to locate him. After I had given up, I preceded to walk up the stairs and found him talking with a maintenance worker in the stairwell.
I told him that the Secretary of the Navy was in his office and he nodded his head and introduced me to his friend, whom he treated like a celebrity, bragging up the individual’s fishing skills. While I did not always agree with the positions or votes he recorded on issues, Gene Taylor always reinforced the significance of treating people the same. He also taught me a valuable life lesson when he told me: “You know why I’m friends with the capital police, the maintenance workers, and the common fisherman down at the harbor? It’s because they will continue to be my friends when I am no longer a congressman.”
The words of James specifically refer to the behavior of the Church and its members. One of the reasons the Free Methodist Church was born in America was over the issue of the Methodist Episcopal Church and their practice of selling and renting pews. The poor were therefore relegated to the back of the congregation, and there was a call for free seats for all. Favoritism can be one of the hardest sins to overcome because it’s so entrenched in the Church just like it is in society. Matthew Henry, an English clergyman who was active in the late 17th and early 18th centuries, appropriately notes, “In matters of religion, rich and poor stand upon a level; no man’s riches set him in the least nearer to God, nor does any man’s poverty set him at a distance from God.”
It’s hard to be an authentic Christian in an unauthentic world, and that is why we look and lean on the power of Christ. One of the most beautiful characteristics of the incarnate Christ is that he was humbled so that we were made high. In the words of Isaiah, “He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.” Charles Spurgeon, the famed British Reformed preacher, himself noted, “He became poor from his riches, that our poverty might become rich out of his poverty.”
My local library is apparently having a problem with youth gangs who are using the public computers to access social networking sites, such as MySpace and Facebook. The hooligans are defacing each others sites, sending threatening messages, and causing other kinds of trouble.
From the Wyoming Advance, “A place that should be safe for children has seen graffiti, assaults, loud and vulgar language, patron intimidation, public sexual encounters, carving gang symbols in furniture, and more.”
What is the library to do? “As a solution, KDL has employed a part-time security guard who interacts with youths and is on-duty during key teen use times. They are also poised to install filters that limit access to social networking sites on all but six of the 40 library computers in an effort to quell the problems.”
“It is only a trial,” Martha Smart, KDL director, said. “It’s very important to provide freedom of access to information for the public. We want to protect people’s First Amendment rights.”
“Transit workers are installing speakers this week to pump classical music from Seattle’s KING-FM into the Tacoma Mall Transit Center. The tactic is designed to disperse young criminals who make drug deals at the bus stop or use public transportation to circulate between the mall and other trouble-prone places.” Let’s just hope they don’t add any Wagner to the playlist.
Update: Still on the case, Tim Disselkoen summarizes the reactions of a KDL spokesperson: “Garrison said the library has acceptable use policies in place regarding the Internet, and Mish said they work to educate youth about cyber-bullying, online predators, and other potential areas of concern. While KDL has declined to block all access to the social networking sites, parents can restrict their children’s access to such sites through their library cards.”
The theme of the role of the libraries not acting in loco parentis has come up in a couple different quotes from library officials. “If parents are concerned about the use at the library, we can block children’s Internet use,” Garrison said. “We can block the total Internet, we cannot block certain access.” The story concludes, “But KDL officials have said acting in the role of parents is not a duty libraries perform.”