Archived Posts October 2007 | Acton PowerBlog

Since the 2007 Catholic High School Honor Roll

Honor Roll Cake – Time to celebrate

was released, reactions have been buzzing. We’ve been consistently floored by the Honor Roll’s impact. Here’s some highlights:

• Huge Roar: “When we announced the award to our students yesterday, a huge roar of spontaneous cheering filled the building. What a glorious day!”
Margaret Miller, Holy Cross Academy – Oneida, NY. 4-time honoree.
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Notre Dame Regional High School Principal Migliorino addresses students, the press, and parents.

Enrollment Impact: “The Honor Roll is really making an impact for us. This year we have had already over 240 shadows for 120 spots for next year’s freshman class[and] many mention the Honor Roll.” – Sister Elizabeth Anne, Principal, Mt. De Sales Academy, Catonsville, MD. 4-time honoree.
• Ignite Enthusiasm: “…the Catholic High School Honor Roll will ignite enthusiasm in this Diocese.” “When it comes to recognition, this honor is priceless.” Bishop William L. Higi, Bishop of Lafayette-in-Indiana.
• Archbishop Chaput: “This recognition is well-deserved and I applaud the

St. Theodore Guerin High School – Noblesville, IN. Bishop William L. Higi showed up for a surprise assembly and press conference.

administrators, teachers, parents and students for their dedication and devotion.” – Most Reverend Charles J. Chaput. O.F.M. Cap. Archbishop of Denver.
• “We’re just so happy you exist!” Liz Molter -Parent preparing to move, enquiring about where good Catholic schools can be found.
• Best thing Going: “What you do is still far and away one of the best things going for Catholic Education in the United States.” Ed Wassell, Executive Director, Holy Rosary Academy, Anchorage, AK. 4-time honoree.
• “Thanks to the Acton Institute, Holy Angels Academy is no longer ‘the best kept secret’ in Louisville. More families and prospective teachers both in and out of state are hearing about our excellent program.” Mrs. Marilyn G. Malone, Principal, Holy Angels Academy, Louisville, KY

To see a list of the top 50 schools and learn more about the Honor Roll, please go to www.chshonor.org.

In the classic 1950 film Sunset Boulevard, the character of film star Norma Desmond, played by Gloria Swanson, declares, “I am big. It’s the pictures that got small.” I watched Sunset Boulevard for the first time last night, thanks to the recommendation from a friend in Virginia. As a fan of classic films, I had high hopes for this film, which was directed by Billy Wilder. Wilder also directed one of my favorite classics films, Stalag 17.

William Holden starred in the film, playing a Hollywood script-writer named Joe Gillis. It is evident Gillis is an out of work and down on his luck kind of guy. Gillis meets Desmond when he is trying to flee the men attempting to repossess his automobile. He has a blowout and parks in the garage of what appears to be an abandoned mansion, which is owned and inhabited by Desmond and her butler. The dark, sinister, and shady side of Hollywood takes off from there. Desmond is a former silent movie super star, now washed up and forgotten. She hires Gillis, in the belief he can help launch her “return” to Hollywood glory by editing her movie script. If you are interested in an overview of the entire plot, check out this film site.

Sunset Boulevard masterfully portrays the emptiness of self love and selfishness gone mad. It is equally a haunting look at spiritual emptiness and decay. I was drawn in by the dramatic acting of Gloria Swanson, who turns into a warped and pathetically sad individual as she continually plots her return, which is in reality only in her mind. The dramatic scene at the end is a captivating portrayal of this madness at its pinnacle. The film was obviously controversial, because it exposed such a negative and dreary portrayal of Hollywood in its heyday.

The film is packed with powerful imagery and symbolism. In addition, the powerful use of black and white was phenomenal, which was made all the more haunting when coupled with the musical score. What is also powerful, is that the film is so relevant for today’s audiences. One look at Hollywood gossip shows, Hollywood worship television shows, and the self love, narcissistic culture, makes this clearly evident.

As a Christian, the film scores big as a reminder of the decay and shallowness of a life that pursues vanity, greed, and narcissism. It also reminds us that sin has consequences. Many of us are aware of people who are locked in the prison of their shallow, self-loving world. The probing question being, are we a community that seeks to be saved, and sacrifice for others, or a society seeking instant gratification? The vexing question has even found its way into the Church, in the form of prosperity gospel theology. But those who know the power and truth of real freedom, know Christ. We are made whole and complete in the sacrifice, suffering, and resurrection of Christ. The Apostle Paul said in 2nd Corinthians, “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.” Paul also notes in Romans , “We share in his sufferings in order that we may also share in his glory.”

Here’s a definition of freedom worth noting:

The Word of God teaches that the Christian is a free man and should “stand in the freedom which Christ has made him free.” What is meant by Christian freedom? What is freedom in general? We answer: it is not the right and the ability to do as one pleases, but the ability to move without constraint in the sphere for which God made us. Freedom therefore is not inconsistent with limitation and law. The bird is free only when it can move in the air unhindered. A worm is free when it is not prevented from moving in the ground–in a sphere which would mean bondage and death for many other creatures. A locomotive is not free unless its motion is confined to the two rails on which it was made to run. Man was made in the image of God to be like Him and to reflect his holiness. Consequently he is free only when he moves without constraint in the sphere of holiness and obedience to God’s law.

–”Christian Liberty,” in “Report of the Committee on Worldly Amusements,” Agenda: Synod of the Christian Reformed Church, To convene June 13, 1928 at Holland, Mich., p. 22.

The biblical text cited above is Galatians 5:1.

Do you care enough to help?

Via Hot Air

Regarding John Armstrong’s insightful post yesterday, I want to pass along some related wisdom on the subject from Richard Baxter from his 1682 treatise, How to do Good to Many. Writing on the text of Galatians 6:10, he writes about the problem and responsibility of passing along wealthy estates to heirs:

III. The Text plainly intimateth that it is a great Crime in them, that instead of doing good while they have opportunity, think it enough to leave it by Will to their Executors to do it. When they have lived to the flesh, and cannot take it with them, they think it enough to leave others to do that good, which they had not a heart to do themselves: But a treasure must be laid up in heaven before-hand, and not be left to be sent after, Matth. 6. 20, 21. And he that will make friends of the Mammon of Unrighteousness, must now be rich towards God, Luk. 12. 21. It’s no victory over the World, to leave it when you cannot keep it: Nor will any Legacy purchase Heaven for an unholy worldly soul.

IV. Yet they that will do good neither Living nor Dying are worst of all. Surely the last Acts of our Lives, if possible, should be the best; And as we must live in health, so also in sickness, and to the last in doing all the good we can; and therefore it must needs be a great sin, to leave our Estates to those that are like to do hurt with them, or to do no good, so far as we are the free disposers of them.

The Case, I confess is not without considerable difficulties, how much a man is bound to leave to his Children, or his neerest Kindred, when some of them are disposed to live unprofitably, and some to live ungodly and hurtfully. Some think men are bound to leave them nothing, some think they ought to leave them almost all: And some think that they should leave them only so much as may find them tolerable food and raiment. I shall do my best to decide the case in several propositions. (more…)

For many Protestant Churches across the world, Sunday was a tribute to Martin Luther and the Reformation. October 31st marks the anniversary date when Luther posted his 95 theses on the door of the Castle Church in Wittenberg. K. Konnie Kang of the Los Angeles Times, wrote a piece titled, “Protestants celebrate their heritage, the Reformation”. Kang also featured a quote that simply explains Protestant theology from the Rev. Nathan P. Feldmeth, who is a professor of medieval and Reformation history at Fuller Theological Seminary in Pasadena, California. Feldmeth declared:

“The Reformation was about the centrality of Christ in the life of the individual and centrality of the word of God in worship. At the heart of the Reformation is the doctrine of justification by faith — meaning people are saved by God’s grace, through faith in Jesus Christ, not by good deeds.”

Most people, at least those who are minimally knowledgeable of theology, understand basic Reformation theology. Some however, may not be aware of how the Protestant Reformation heavily influenced civil and religious liberty. I know it’s not taught in the public schools anymore, because I was never aware of this until I learned it on my own.

The pastor at the church I attended Sunday in Grand Rapids briefly talked about how the doctrine of sola scriptura (scripture alone) is directly related to the ideas and concept of the American Constitution. While Protestants interpret scripture through Christian tradition, for the reformers scripture trumps the decrees and councils of men. Likewise, for the American Founders at least, the U.S. Constitution is above any human official, elected or not.

Luther’s doctrine of “the priesthood of all believers” also heavily influenced the emergence of representative democracy. In addition, the Presbyterian style of church government further set the stage for individual rights and liberties. Responsibility for the governance of the church is not just for the clergy , but laity as well. This model of church government, where elders serve as leaders can be contrasted with the episcopal style of church government, which better reflects a monarchy. King James I of Great Britain rightly predicted, “If bishops go, so will the king.” At its very heart, it expresses a belief that humans in their depravity cannot set themselves above the law of God, no matter their office.

When Martin Luther declared his “conscience was captive to the word of God” it had political repercussions. Luther’s protest showcased a primary debate about ultimate authority, and where this authority stems from. The legacy and impact of the Reformation directly affect our society today, especially in relation to government, human rights, and religious and political freedoms.

I love those who love me, and those who seek me find me. With me are riches and honor, enduring wealth and prosperity. My fruit is better than fine gold; what I yield surpasses choice silver. I walk in the way of righteousness, along the paths of justice, bestowing a rich inheritance on those who love me and making their treasuries full.

Proverbs 8:17-21

The biblical wisdom literature makes it abundantly plain, as does the rest of the entire Bible, that it is God alone who grants both wealth and blessing. There are numerous ways to get wealth but the way of godly gain is by seeking God, and the way of his righteousness, alone. And those who are given wealth by God will usually have an inheritance to give at the end of their lives. This is summed up quite well in these words: “But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors as it is today” (Deuteronomy 8:18).

I have been thinking a great about the theology of wealth over the past two or three years. I have also been immersed in a discussion of the subject, with about twenty Christian businessmen and women, for the past two days at the Kuyper Business Summit in San Diego, sponsored by the Center for Cultural Leadership. I have become convinced that the Church has little or no balanced understanding, in the pulpit or the pew, about this subject. We either feel that seeking wealth is inherently wrong, and then deal with the attendant guilt feelings that come with generating wealth, or we promote a “health and wealth” theology that stresses great wealth as the personal promise of God for every Christian who knows how to ask and receive by faith. Both are failed ideas theologically and thus badly distorted when applied to daily living.

Wealth is the blessing of God! He alone gives it. To some he grants the ability to gain wealth for his glory. This, in itself, means much more than merely attaining wealth so you can support your family and then give large sums to charity. (These are both good goals but not the whole picture!) Some are clearly called to make wealth as a divine calling. Indeed, I am convinced that many businessmen and women are so called by God to produce wealth but the Church has been of little or no help in creating the right context and support for this to actually happen in the right way. An alternative theology to these two extremes is to be found in the work of the Dutch Calvinist Abraham Kuyper, thus the name of the very event I am attending. Serious readers should explore Kuyper’s thought on this matter. John Schneider’s outstanding book, The Good of Affluence (Eerdmans), should also be a must read for serious consideration of this important subject. (Schneider is a professor at Calvin and presents, by far and away, the best short volume on this subject in our time.) (more…)

Just over a year ago an article of mine was published, “The Aryan clause, the Confessing Church, and the ecumenical movement: Barth and Bonhoeffer on natural theology, 1933–1935,” Scottish Journal of Theology 59 (2006): 263-280.

In this piece I argue that the basic theological disagreement between Karl Barth and Dietrich Bonhoeffer has to do with the former’s radical denial of natural theology. One of the three cases I examine is the exchange between the two theologians when the Aryan clause, which excluded ethnic Jews from public service, was imposed on the Christian churches in Germany.

I show that for Bonhoeffer this imposition was a clear violation of the church’s sovereignty and an occasion for declaring a state of confession, in which the fundamental elements of the Christian faith hang in the balance. For Barth, however, the Aryan clause was not so clearly related to his own theological preoccupation with natural theology as to merit immediate ecclesiastical action. Here’s a letter from Barth to Bonhoeffer at the time:

Perhaps the damnable doctrine which now holds sway in the church must first find vent in other, worse deviations and corruptions; in this connection I have gathered a pile of German Christian literature and can only say that on all sides I am most dreadfully portrayed! It could then well be that the encounter might take place at a still more central point.

Bonhoeffer could hardly imagine a “worse deviation” and I argue that this disagreement played a central role in Bonhoeffer’s disillusionment in the ability of the church to resist the Nazis in the so-called “church struggle.” In Eberhard Bethge’s biography of Bonhoeffer, he said this of Barth’s actions at the time: ‘Even like-minded theologians such as Karl Barth and Hermann Sasse decided to wait for even “worse” heresies than the “racial conformity” of the Civil Service Law.’

Later on Barth would acknowledge his mistake. In a letter to Bonhoeffer’s best friend Bethge in 1967, Barth reflects on that time:

New to me…was the fact that Bonhoeffer in 1933 viewed the Jewish question as the first and decisive question, even as the only one, and took it on so energetically. I have long felt guilty myself that I did not make this problem central, in any case not public, for instance in the two Barmen declarations of 1934 which I had composed. Certainly, a text in which I inserted a word to that effect would not have found agreement in 1934—neither in the Reformed Synod of January, 1934; nor in the General Synod of May at Barmen. But there is no excuse that I did not fight properly for this cause, just because I was caught up in my affairs somewhere else.

In his book Bonhoeffer as Martyr (which I’m currently reviewing), Craig J. Slane writes,

Passage of the Arierparagraph left the church a twofold possibility: first, and most obvious, consider its theological response to the matter of Jews in its membership, a consideration that would eventually involve the church in border disputes with the state; and second, to develop a responsible theological and ethical position on the state’s aggression against the Jewish race itself. Of course, anti-Semitism had long been an issue in Western culture. Perhaps it was for that very reason that his [Bonhoeffer's] colleagues could not seem to muster much concern.

See also, “A Time to Tear, a Time to Speak.”

On Saturday, October 27, at 7 p.m., BookTV (C-SPAN2) will air a taped Intercollegiate Studies Institute (ISI) cosponsored debate on the topic, “Is Christianity the Problem?” The debate (which occurred Monday) will feature the author of the book What’s So Great About Christianity, by Dinesh D’Souza, and Christopher Hitchens. Hitchens is the author of God is not Great.

The debate will be moderated by Marvin Olasky, who is the editor in chief of WORLD magazine and a senior fellow at the Acton Institute. The debate was held on the campus of New York’s King’s College, where Olasky is the provost.

Some other notable debates for November sponsored by ISI include these:

“Darwinian Conservatives: Friends or Foes?”

and “Are Unions Destroying American Education?”

You can also download the video and audio of past debates on the ISI Web site.

I’m endorsing Mike Huckabee for president over at The Evangelical Ecologist thanks to statements from him like this:

There has been a perception that conservative Republicans do not care much for the environment or the protection and preservation of natural resources. I remind people that the very word “conservative” means that we are all about conserving things that are valuable and dear. Few things are more valuable to us than the natural resources that God created and gave to us to carefully manage…

The earth is the Lord’s; we are merely its caretakers. My own personal faith reminds me that “the earth is the Lord’s” and that we are not its owners; merely its caretakers. From the very first pages of Genesis in the Old Testament we are reminded that God is the Creator and we are responsible for tending to that which he created; to preserve it and to protect it. We are indeed given the liberty and in fact the admonition to enjoy and utilize the resources, but use is not abuse and we have no right to pillage the planet unmercifully. We should see to it that our care for the environment enhances not only its aesthetic value but preserves the resources themselves for future generations.

Started a Huck’s Army poll here an hour ago; already getting hits/comments.