A new UN report examines the “digital divide” in developing countries and concludes that the “gaps are still far too wide and the catching-up far too uneven for the promise of a truly global information society.” Stephen Grabill examines the issue and the role that civil society plays in enabling access to information technology.
Jonathan Gruber, an economist at the Massachusetts Institute of Technology, says his research shows that “regular religious participation leads to better education, higher income and a lower chance of divorce. His results (based on data covering non-Hispanic white Americans of several Christian denominations, other faiths and none) imply that doubling church attendance raises someone’s income by almost 10%.”
The article linked above gives a good overview of Gruber’s methods, and touches on some related ideas in the history of economics, including Max Weber’s thesis. What’s new about Gruber’s work is that it purports to be “quantitative research on whether religion affects income directly and if so, by how much.”
If Gruber’s study is true, and I’m inclined to think something like it may well be given my own anecdotal experience, it immediately raises the question of how church attendance has such an effect. One of the causal possibilities Gruber offers is the idea of the church as a center of “social capital,” a burgeoning field of study in economics. Social capital is “a web of relationships that fosters trust. Economists think such ties can be valuable, because they make business dealings smoother and transactions cheaper. Churchgoing may simply be an efficient way of creating them.”
Russell D. Moore over at Mere Comments notes that Barbara Ehrenreich, pseudo-Marxist social critic, relates a tale in her latest book about attending “a Christian ministry for job-seekers in Georgia. She writes of the charismatic speaker encouraging the unemployed seekers to learn how to network. ‘And who should be our first networking target?’ the motivational speaker queries. ‘The Lord.'”
The author of The Economist article notes that “given that Jesus warned his followers against storing up treasures on earth, you might think that this wasn’t the motivation for going to church that he had in mind.” I might also note that putting Jesus at the center of your life, or viewing Christ as the “center” of theology or the Bible (as the title of Dietrich Bonhoeffer’s lectures might intimate: Christ the Center), doesn’t mean that he becomes the central hub of your business networking.
The sociality that is initiated by the Gospel in the Christian Church is a multifaceted and complex phenomenon. But if the motivation to go to church in America is increasingly to raise income levels and build social capital, Avery Dulles might just have to add another and less than lauditory appendix to his Models of the Church: The Church as Country Club.
In the latest issue of Touchstone, Acton senior fellow Jennifer Roback Morse examines the issues of procreation and property in contemporary society, and the seemingly growing opinion anyone can be a parent if they so choose. In “First Comes Marriage” Morse contends, “There is no right to a child, because a child is not an object to which other people have rights.”
She goes on to make a clarification about meanings of “rights” language that are often conflated:
We must distinguish between “the right to have a child” in the sense of possession and the “right to have a child” in the sense of procreation. There is one coherent way to imagine a right to procreate. Two people of the opposite sex can come together to conceive a child, without permission from the state or anyone else. People do it all the time.
To put it another way: Every individual is sterile. No one can have a baby by himself. Each human infant has two parents, one male and one female. Therefore, any right to have a child should be held by a couple, not by an individual who wishes to be a parent.
Read the whole thing and subscribe to Touchstone here.
More evidence surfaces of the necessity of using discretion when giving charitably. Not too many readers of this blog will be surprised that the United Nations is not the most efficient entity in the world. It seems that overhead gobbled up a third of the funds the U.N. raised for tsunami relief last year.
But private charities aren’t immune to problems. Fifty people have been indicted in a scandal at the Red Cross. Employees were directing Katrina-victim funds to “needy” friends and family.
Maybe there’s a lesson here about giving to smaller, less bureaucratic organizations. Definitely there’s proof that lack of personal integrity is a problem that extends beyond the world of for-profit business. And definitely there’s affirmation of the need to give wisely.
The NYT’s John Leland has an excellent article on the engagement of culturally conservative Christians and popular movies. In “New Cultural Approach for Conservative Christians: Reviews, Not Protests,” (login required) Leland writes about the shift in attitude, from one of abstention and withdrawal to critical engagement.
Professor Robert Johnston of Fuller Theological Seminary says that “evangelicals as a group are becoming more sophisticated in their interaction with popular culture. There’s been a recognition within the evangelical community that movies have become a primary means, perhaps the primary means, of telling our culture’s stories. For this reason, evangelicals have become much more open to good stories, artfully told, but they also want stories whose values they can affirm or understand.”
The latest issue of Religion & Liberty has a number of articles dealing with movies and morality, including an interview with Ralph Winter, producer of Fantastic Four, X-Men, and a number of the Star Trek films, as well as an article by Michael Medved.
For more reading on Christian engagement of the culture of Hollywood, check out “Would C.S. Lewis Have Risked a Disney ‘Nightmare’?” and “The Culture’s Animating Values.”
Karen Woods, Director of Acton’s Center for Effective Compassion, reminds us to be wise as we engage in charity:
Good intentions are not enough. The most significant giving season of the year is no time to relent in our vigilance to avoid the unintended consequences of hurricane recovery (or in any other social need area either). From the smallest, personal kindness extended to an individual hurricane victim, to the most generous in-kind and cash donations of corporate America, due diligence remains important.
Read the full article at National Review Online.
“Christians obtain grace from reflecting on the miracle of the Incarnation but they have given the event called Christmas as a glorious gift to the world,” Rev. Sirico writes. “This is why this holiday can be so secular and yet remain so sacred. There is a distinction between the two but not always a battle between the two.”
A while back I mentioned a new book coming out questioning conventional wisdom on the “brain drain” problem caused by emigration from developing nations. The book will not be out for a while yet, but the author, Michele Pistone, has a long post on Mirror of Justice describing her findings and how they relate to traditional moral concerns raised by Catholic social teaching.
Remember: when you recieve a “free” service from the government, it’s not actually free. You’re paying for that service through your taxes. And when the government sets up a monopoly in an area like health care, it’s probably going to end up being more expensive and cheaper at the same time – more expensive because people are less likely to use a “free” service prudently, and cheaper because the overuse of the service will force officials to impose major restraints on the program in order to aviod complete financial disaster, thereby reducing the amount and quality of services available to consumers. Anthony Dick provides an overview of Canada’s situation today on National Review Online:
Canada’s universal-health-care system has long been a darling of the nanny-state Left. Its stated purpose, jealously touted by swooning cohorts of compassion from coast to coast, is to provide free and equal health care for all, regardless of ability to pay.
In practice, sadly, this high-minded endeavor has hit a few snags. The pesky fetters of reality have imposed stingy budget constraints on the enterprise, while the promise of free service for all has increased the demand for treatment. The Canadian government has thus struggled to treat more patients while spending as sparingly as possible on each of them, causing waiting lists to swell and the quality of care to sag. Not helping matters have been some medical professionals, who have fled the public system in search of better compensation. With shaking heads and sullen spirits, everyone involved agrees: It’s just not fair.
There is hope, however, thanks to the legal efforts of Jacques Chaoulli, a 53-year-old French Canadian physician. As they say, read the whole thing.
Fr. Philip De Vous, chaplain of Thomas More College in Crestview Hills, KY and an adjunct scholar of public policy at the Acton Institute, writes of a recent trip to see operations of the Doe Run Company in Lima, Peru.
It seems that the Doe Run Company has been accosted by “criticism from certain journalists and certain sectors of the Catholic Church and other Christian denominations” regarding its practice of business ethics.
What Fr. De Vous experienced in Peru, however, caused him to question the complaints against the company. “What I heard and saw was completely different from what I had read in various news stories or was told during two meetings with some of those critics,” he writes.