Richard John Neuhaus is calling it “one of the most important books on world poverty in a very long time.” It’s Paul Collier’s The Bottom Billion: Why the Poorest Countries Are Failing and What Can Be Done About It. Neuhaus’s discussion is thorough so I won’t reiterate. Suffice it to say that I’m intrigued by the book’s arguments. I’ve always thought the question of when to intervene militarily—self-evidently one of the key foreign policy questions—is also one of the thorniest moral questions. The way one answers it often has ramifications, for good or for bad, for the world’s most vulnerable people. It seems obvious that a strictly libertarian approach (“never intervene”) is callous, not to mention geopolitically foolish, while a vigorously interventionist policy is dangerous in many ways as well as unsustainable in the longterm. In between the two, how does one formulate consistent criteria of intervention, rather than make decisions in an ad hoc fashion, a method too easily affected by the passions of the time, special interests, and so on? I’ve yet to see a satisfying answer.
For the next few days, Ray Nothstine and I will be attending the Maranatha Christian Writers’ Conference in Muskegon, MI. As there’s something of interest to pass along and occasion permits, we’ll keep PowerBlog readers updated throughout the week.
There’s some excellent background on the thirty year history of the conference in this last weekend’s Grand Rapids Press, “Area woman’s passion became ministry.”
This week’s commentary by Anthony Bradley, “Obviously, Sports Do Not Build Character,” (along with our poll question) made me think of the series of articles appearing in the current issue of Christianity Today, which included a cover story on the NFL and an editorial addressing faith and the NBA.
And that made me think of this parody (HT: the evangelical outpost):
Update: See also the new “Centre for the Study of Sport and Spirituality.”
The Acton Institute has just refreshed its online look. Go to www.acton.org to see our completely redesigned Website. All of your favorite content is still available but it should now be easier to find and keep track of. Here is a short list of improvements that you may note:
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We hope that you enjoy the look of the Acton Institute. Leave feedback on the site here – do you like it or hate it? What would you like to see changed? Are there some things that are hard to find or are we missing content somewhere? Let us know!
They say that those who can’t do, teach. But what if you can’t teach?
From the AZ Republic: “Hundreds of students in Arizona are trying to learn English from teachers who don’t know the language, state officials say.”
I’ve never been too attracted to the whole “English-only movement,” but I would think the language should at least be the sine qua non of our educational system.
That is, we should be teaching English and other languages. Some of the examples from the piece are pretty egregious, as teachers are employed who are clearly unqualified to comply with “Arizona law [that] requires teachers to use only English in the classroom and bans all texts and materials in any language but English.” I’m assuming that law is in effect for classes other than foreign language classes.
Read the whole thing, as they say.
Darkness and light have been used to symbolize powerful metaphors in literature, art, film, and all sorts of creative venues. In Scripture, darkness and light are often used to evoke good and evil. In the 9th chapter of John’s Gospel, Jesus heals a man born blind, who furthermore is brought into the fullness of light through faith in Christ. Jesus, however, implicates the Pharisees, by saying, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.”
Joseph Puder tags a most appropriate title for his column in FrontPage Magazine, calling it Europe’s Heart of Darkness. Puder invokes enlightening contrasts as well, comparing historical and contemporary Europe, with that of the United States. Puder notes:
The origin of these attitudes can be traced to the social, economic and political developments on the Continent on one hand, and the legacy of the pilgrims, who came to America in search of freedom, individualism, and God, on the other hand. Europe began to lose its faith in Christianity and God following the French Revolution.
Europe it seems, has bought into Voltaire’s reasoning, and although the Europeans have accepted democracy, they have replaced the notion of the Voltaire’s “absolutist ruler” with the rule of the (welfare) State, and substituted “fundamentalist secularism” for Christianity and God.
Early American pilgrims from Europe, by way of contrast, sought to escape the stifling chains of European absolutism. They wanted to live according to their own conscience and beliefs and not by the dictate of an absolutist Monarch or church. The pilgrims understood the message of Saint Thomas Aquinas who believed that human beings have a natural capacity to know many things without divine intervention as opposed to the absolutist monarchs and the church that thought of themselves as being the repository of knowledge and truth. The pilgrims were also individualists who understood that in order to be virtuous and free of sin, they had to be free to choose, and choices included of course the sphere of economics, as well as religion.
The French Revolution ushered in the age of totalitarianism in Europe. Not content with controlling the political and economic lives of their subjects, the absolutist rulers sought to control their minds as well. The twentieth century saw the rise of Communism and Fascism (and Nazism) that culminated with the horrors of the Holocaust being committed on European soil by European absolutist totalitarians. F.A. Hayek, in his book “The Road to Serfdom,” pointed to the close ideological connection between Socialists and Fascists. He noted, they have more in common with each other than either have with classical liberalism, including the tendency to reduce the individual to an organic part of the state.
Joseph Conrad, in his novel “Heart of Darkness,” portrays the darkness of hypocrisy and moral decay of the colonial adventurers in the Belgian Congo. Conrad specifically mentions the “whited sepulchre” of the various corporate enterprises headquarted in Brussels, Belgium. It is an analogy taken right from Matthew’s Gospel, where Christ himself says, “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.” Conrad’s novel serves as a reminder of the corruption of absolute power, and the depravity of mankind.
Whether it is the belief in the supremacy of the state, or other types of utopian ideals and philosophies, they are fundamentally in error, because they cannot check or contain the weight of human sinfulness. In contrast, Christianity at its foundation believes all humans are created in the image of God. In truth, a strong religious understanding and spirit recognizes the need to reflect God, it is there where more human progress is found than all the programs, nation-states, and freedom imitators combined.
The Acton Institute’s 2007 Samaritan Award winner for outstanding private, voluntary charitable service has been awarded to the Arkansas Sheriffs’ Youth Ranches, Inc. Their mission statement reads, “To address, remedy, and prevent child abuse and neglect by creating safe, healthy, and permanent homes for children.” One of the outstanding aspects of the program is their belief in not abandoning those who participate in their program just because they reach a certain age. Participants are allowed to stay involved and seek guidance beyond their post-secondary education, and until they’re able to foster their own independence in their lives. It strongly promotes a belief that the leaders and supporters of the ranch believe in them beyond any conditions or variables.
Arkansas Sheriffs’ Youth Ranches and other Samaritan honorees were also featured in a special double issue of World Magazine titled “Profiles in Effective Compassion.” Intake counselor Suzi Williams noted, “Our program is so small compared to the sins of the world.” World Magazine also noted, “Only 5 percent of the Ranch’s operational support comes from government sources.” An excellent informative and promotional video is also available on the Ranch’s Web site. Check out the World Magazine issue (subscription required) for complete coverage of Arkansas Sheriffs’ Youth Ranches and the Samaritan honorees.
FORT LAUDERDALE, Fla. — A pioneering megachurch pastor and prominent Christian broadcaster has died in Fort Lauderdale.
The Rev. D. James Kennedy died early Wednesday morning at his home due to complications from cardiac arrest in December. The 76-year-old Kennedy had not been seen publicly since then; his retirement was announced on Aug. 26.
Kennedy took the Coral Ridge Presbyterian Church in Fort Lauderdale from a congregation of 45 in 1959 to a megachurch of nearly 10,000 members today.
The Human Fertilisation and Embryology Authority (HFEA) in the UK has given generic approval allowing “human-animal embryos to be created and used for research.” According to a Christian Science Monitor report, Evan Harris, “a lawmaker on a parliamentary committee that has oversight in this field,” says that “No scientist I have found has provided scientific reasons as opposed to religiously based ethical reasons for not proceeding,” he adds, even though his committee “looked high and low for such scientists.”
Typically the case that secular scientists make for such research is based on the necessity of the measure for their all-important research: “Stem-cell researchers say they desperately need the animal matter because not enough human eggs are available. Britain has adopted an accommodating attitude toward stem-cell science, fostering a favorable environment that scientists argue would be undermined if this latest experimentation is rejected.”
“We pride ourselves here on working in a pro-science environment,” says Stephen Minger, director of stem-cell biology at King’s College London, one of two scientists who have applied for the HFEA license. “It would be viewed as a depressing turn of events” if the application were turned down.
Anything not clearly “pro-science” in such a narrow way, like any ethic with religious foundations, is similarly understood to be archaic, obsolete, irrelevant, and reactionary.
For some such “religiously based” arguments, see my series on chimeras in five parts.
For more on how scientists and religious leaders dialogue in the public square, see Thomas M. Lessl, “The Priestly Voice,” Quarterly Journal of Speech 75, no. 2 (1989): 183-97; and this 2005 interview on science and rhetoric.
Update: Reformation21 provides a link to the “Linacre Centre Submission to the Science and Technology Committee Inquiry into Government Proposals for the Regulation of Hybrid and Chimera Embryos” (PDF). The Linacre Centre for Healthcare Ethics is a bioethics research institute under the trusteeship of the Catholic Trust for England and Wales.
Bilal Sambur, Ph.D., is assistant professor on the faculty of divinity at Suleyman Demirel University in Isparta, Turkey. He is a guest scholar this summer at the Acton Institute.
Islam, Democracy and Turkey
By Bilal Sambur
The inauguration of Abdullah Gul as Turkey’s new president has provoked a great deal of discussion — and anxiety — about the rise to power of a man who is an observant Muslim with a background in Islamic politics. Instead of anxiety, the world should be celebrating Gul’s election as the greatest breakthrough in the history of Turkish democracy and a sign of hope for Muslim nations all over the world.
In July elections, Gul’s Justice and Development Party (AKP in Turkey) won 47 percent of the popular vote and came to power without having to form a coalition. But the main message to the military and secular elites who have run Turkey for so long was not about religion. It was about reforming Turkey’s government.
Today, the biggest problem in the Muslim world is the absence of liberal democracy. Unfortunately, with the exception of Turkey, there is no true democratic rule in the Muslim world at the present time. Most Muslim countries are ruled by militarist dictatorships, kings, monarchs and totalitarian regimes. Under these anti-democratic and illiberal regimes, Muslim people have no opportunity to participate in the political life of their countries.
After the collapse of Soviet Union, a number of former communist countries established democracy rapidly and successfully. Although some former communist regimes have been transformed into democracies, the Muslim world has not been influenced by this new wave of democracy. The anti-democratic regimes of the Muslim world have successfully isolated themselves from this third wave of democracy. And everything seems to be the same as it used to be in Muslim world.
Liberal democracy has taken root in many places outside its birthplace in Europe and the United States. India is the best example of that. Although India has Hindu culture, it is the most populous democratic country in the world now. Having a liberal democratic rule or a totalitarian/autocratic regime is a matter of choice. But Muslim societies have not, for the most part, been given an opportunity to choose between a liberal democratic rule and anti-democratic regime. Recent developments in Turkey show that Muslim people choose democracy when they have a chance to choose it. (more…)