I have read through the opening arguments (PDF) in Massachusetts, et al., v. Environmental Protection Agency, et al. (05-1120) conducted yesterday morning before the Supreme Court. From a layperson’s perspective I would have to say that Jonathan Adler’s characterization of the nature of the proceedings in not quite correct.
Read more on ‘There’s no injury if there’s not global warming.’…
The Acton Institute’s newest publication is volume 10 in the Christian Social Thought Series, The Good That Business Does, by Robert G. Kennedy.
From my foreword:
[Professor Kennedy] helps to elucidate the place of the modern business enterprise within contemporary society. In the best tradition of Christian social thought, his starting points are what we know about morality through reason and revelation and what we know about business through empirical observation. Using this method he articulates the responsibilities of business in a way that is both realistic and in keeping with the timeless truths of the moral law.
It is an excellent, compact treatise on business from the perspective of Christian moral reflection and will be of interest to those in the fields of business, business ethics, or Catholic social teaching.
Ecumenical Patriarch Bartholomew and Pope Benedict XVI are preparing to celebrate the Feast Day of St. Andrew tomorrow, a high point during the pope’s visit to Turkey.
Two different stories from two different countries highlight two different aspects of a single theme: the West’s growing lack of cultural confidence.
First, this story from The Telegraph:
Islamic sharia law is gaining an increasing foothold in parts of Britain, a report claims.
The Supreme Court is hearing a case today brought by 12 states and a coalition of environmental groups that sued the Bush administration in 2003 for refusing to issue regulations limiting carbon emissions. “On a global scale, forced cutbacks in CO-2 emissions would create an unconscionable setback for developing countries where economic development is just beginning to pull people out of poverty,” writes Jay Richards.
In the wake of the November elections, with politicians promising less partisan bickering, a perfect opportunity presents itself for real cooperation: educational choice. Kevin Schmiesing looks at the state initiatives that have already empowered “poor and middle class parents to send their children to schools that they believe will best serve their educational goals.”
Read more on Letting Business Help: The Promise of Education Tax Credits…
It won’t be news to anyone that the pope is currently visiting Turkey. It is tempting to read too much into a single visit, which can only accomplish so much one way or another, but it is true that the implications and symbolism of the visit are manifold. One of John Paul’s great disappointments was a failure to improve relations with Orthodoxy—and Benedict is meeting with the ecumenical patriarch in what used to be Constantinople. Then there was Benedict’s Regensburg address—and now, in one of his earliest trips abroad, he visits Turkey, which is at once a testing ground for a secular government in an Islamic nation and a bridge between Europe and the Middle East. And the pope, as Cardinal Ratzinger, is already on record expressing doubts about Turkey’s bid to enter the European Union.
Right about now, the Supreme Court of the United States should be hearing the beginning arguments in Massachusetts, et al., v. Environmental Protection Agency, et al. (05-1120). Not much attention has been paid to this case over the last few months, but recently a spate of media attention has arisen, citing this case as perhaps “the most important environmental case in many years,” as well as “one of the biggest environmental cases in years.” (Jonathan Adler responds to the NYT editorial at The Volokh Conspiracy.)
Transparency International is a group devoted to exposing corruption of all kinds. One of the most sickening forms of corruption in many poor countries is health care corruption. One sort of corruption is absentee-ism: medical personel bill for their services even when they aren’t at work, but are doing another job.
In a plenary address a couple weeks back to the Evangelical Theological Society, law professor and journalist Hugh Hewitt spoke about the religious affiliation of political candidates and to what extent this should be considered in the public debate (Melinda at Stand To Reason summarizes and comments here). In advance of his forthcoming book, A Mormon in the White House?: 10 Things Every Conservative Should Know about Mitt Romney, Hewitt used Massachusetts Governor Mitt Romney as an example as to why evangelical Christians should not withhold their votes for a particular presidential candidate purely based on theological disagreement.
In the intervening time, the so-called “Mormon question” has received a great deal of media attention. (Hewitt says that yesterday was “a day of interviews about and with Massachusetts Governor Mitt Romney.”) Here’s just one example, Time magazine’s story, “Can a Mormon be President? Why Mitt Romney will have to explain a faith that remains mysterious to many.”
A number of people, including Glenn Reynolds, have wondered about the potential hypocrisy in examining Romney’s Mormonism so closely, while apparently giving a free pass to politicians like Harry Reid. But for Hewitt, the appropriate treatment of a Mormon politician would look more like the reception Reid has gotten than the scrutiny that Romney has gotten.
Hewitt’s argument goes like this: if the long knives are brought out by Christians to attack Romney on the basis of his religious commitments, it won’t be long before secularists attack Christians on similar grounds. This is a sort of “all who draw the sword will die by the sword” argument, and it is one that is shared by “Evangelicals for Mitt,” who note that most of the objections to Romney’s fitness for the presidency are on theological matters that are “absolutely irrelevant to the presidency.”
David French of “Evangelicals for Mitt” does address one of the questions I had coming out of the Hewitt talk, which was whether Hewitt’s claims that the religious and theological commitments of candidates should be off-limits was true for practitioners of all religions (or even strands of individual religions). French writes, “Let me be clear: I am not saying that theology is never relevant. When theology dictates policy, it is fair and proper for a voter to take that theology into account.”
These are not the types of theological issues to which evangelicals are taking offense, however. Says French, “The questions we receive deal with the Mormon view of the Trinity, the Mormon doctrine of salvation, the Mormon view of the afterlife, etc. Not only are these questions not relevant to the presidency (though certainly relevant if the Governor were applying to be your pastor), by even attempting to inject them into the debate evangelicals play a dangerous game. Do we think we can reject a candidate for theological reasons and then cry foul if the media or political opponents attack our own theology?”
This distinction between theological positions that bear directly on matters of public policy and ones that do not may indeed be helpful in distinguishing when it is appropriate to discuss faith commitments ad hominem. It would certainly seem to distinguish Romney’s Mormonism from, say, an Islamo-fascist faith which would attempt to impose and enforce Sharia law with government coercion.
Moreover, disqualification of Romney simply on the basis of his Mormon faith is a mark of a theocratic tendency which holds that only Christians are fit to rule. An apocryphal saying attributed to Martin Luther is his expression that he would “rather be ruled by a wise Turk than by a foolish Christian.” We’ll get to more of what Luther actually did say about Islam in a bit. But for the moment, let’s reflect on how this sentiment bears on the conversation.
The idea is essentially that the office of government can be rightly exercised by those who from the Christan perspective hold heretical theological views. In the words of Dietrich Bonhoeffer, “The state possesses its character as government independently of the Christian character of the persons who govern. There is government also among the heathen.”
Acknowledging this truth does not mean that it is of no consequence whether the politician is or is not a Christian. It may simply be of no political consequence. “Certainly the persons who exercise government ought also to accept belief in Jesus Christ, but the office of government remains independent of the religious decision,” says Bonhoeffer.
Back to Luther. Read more on Hugh Hewitt and the Mormon Question…
