Anthony Bradley offers a rave review of the new book published by Bill Cosby and Dr. Alvin Poussaint of Harvard Medical School, Come On People: On The Path From Victims to Victors. “Cosby and Poussaint remind us that black America’s hope for escape from abysmal self-destruction is moral formation — not government programs or blaming white people,” Bradley writes.
Costa Rica’s voters ratified the Central American Free Trade Agreement, a sign of hope against a rising tide of populist, anti-trade sentiment in Latin America — and the United States. “In short, this is not the time for Latin America to abandon free trade agendas,” Gregg says.
The following items appear in the Cornwall Alliance for the Stewardship of Creation Newsletter, October 24, 2007:
Cornwall’s Beisner and Care of Creation’s Brown Speak at Proclamation PCA
The Cornwall Alliance’s Dr. E. Calvin Beisner and Care of Creation’s Rev. Ed Brown spoke as a panel on creation stewardship at Proclamation Presbyterian Church (PCA) in Bryn Mawr, Pennsylvania, Sunday evening, October 14. Rev. Brown focused on theological foundations for creation stewardship. Dr. Beisner expressed wide agreement with those and then focused on the scientific and economic evidence that recent and foreseeable global warming are largely natural, cyclical, and not catastrophic, and that it is better stewardship to prepare to adapt to future warming or cooling than to try to prevent future warming. Audio recordings of the talks may be heard at http://www.proclamation.org/audio/ by clicking on the links to the three creation panel presentations. (more…)
Related to Sam Gregg’s Acton Commentary today, “Free Trade: Latin America’s Last Hope?” I pass along this ENI news item: “Growing rich-poor gap is new ‘slavery’, say Protestant leaders.”
Globalization and free trade are the causes of a new class of worldwide slavery, say the ecumenical officials. Citing the foundational 2004 Accra Confession, Rev. Clifton Kirkpatrick, the president of the World Alliance of Reformed Churches, says that “an even more pernicious form of human enslavement is being wrought on millions through the process of neoliberal globalisation that is driving a dramatic and growing wedge between the rich and the poor.”
These statements come at a critical time in the history of the Reformed ecumenical movement. The Reformed Ecumenical Council and the World Alliance of Reformed Churches have joined this week to become one organization:
Reformed church groupings agree to create new global body
Port of Spain (ENI). The World Alliance of Reformed Churches has agreed to unite with the Reformed Ecumenical Council to create a new “global entity” that will group 80 million Reformed Christians. “This is a truly, truly important moment,” said WARC president the Rev. Clifton Kirkpatrick after the alliance’s executive committee, meeting in Trinidad, voted unanimously on 22 October to unite with the REC, whose executive committee had agreed to the proposal in March. The Geneva-based WARC has 75 million members in 214 churches in 107 countries, while the Grand Rapids, Michigan-headquartered REC has 12 million members belonging to 39 churches in 25 countries. Of the REC’s member churches, 27 also belong to WARC. [ENI-07-0815]
It’s not clear at this time if the conditions laid out in 2005 are those under which the union has taken place. This merger is significant in many ways, not least of which is the requirement of the Church Order of the Christian Reformed Church that its Synod “shall send delegates to Reformed ecumenical synods in which the Christian Reformed Church cooperates with other denominations which confess and maintain the Reformed faith” (Article 50). Citing Calvin once in awhile and promulgating platitudes about the sovereignty of God doesn’t mean you are Reformed.
In response to concerns from member churches from the global North that the Accra Confession is not sufficiently doctrinal, Rev. Setri Nyomi responds, “The Reformed family recognises the sovereignty of God … We do not separate whether God is sovereign in the mundane and in the spiritual realm. Therefore our stance on social issues is consistent with the doctrinal claim of sovereignty.”
Quite frankly the WARC leaderships rhetoric about income and wealth disparity as a “more pernicious form of human enslavement” is offensive on a number of levels besides its doctrinal spuriousness. It’s offensive to those who actually are slaves today (sex trafficking is a huge global issue). And it’s insulting to those whose historical legacy involves victimization by the practice of chattel slavery.
WARC is more than happy to talk about “slavery” in material terms, identifying anything other than complete egalitarianism with injustice and bondage. But the one kind of slavery you won’t hear WARC discuss is the sense in which it is put forward most prominently in the Scriptures: bondage to corruption and sin in a personally and individually relevant way.
When Christ said, “if the Son sets you free, you will be free indeed,” he didn’t have globalization in mind.
I watched the 2006 film The Prestige (based on the 1995 book of the same name) over the weekend. The film does an excellent job of portraying the complex relationship between the two main characters, Robert Angier (Hugh Jackman) and Alfred Borden (Christian Bale).
These two men are stage illusionists or magicians (the name of the movie derives from the terms that the author gives the three essential part of any magic trick: the setup (pledge), the performance (turn) and the effect (prestige). Their interaction over the course of the years is characterized by rivalry and obsessive vengeance-seeking. The film does well to show the admirable and dishonorable elements of both men, thereby giving a realistic and relevant portrayal of the fallen human condition.
There’s certainly a great deal of morality to be learned from the film’s tale of revenge, but one of the more interesting subplots involves a different kind of obsession. At one point Angier seeks out the famed inventor Nikola Tesla (ably played by David Bowie) to help him get the upper hand on Borden.
The device that Tesla builds for Angier ends up being a critically important element of the developing plot (it gives a whole new ironic meaning to the term deus ex machina), but what I want to examine briefly here is Tesla’s view of technological development.
As the movie progresses, it becomes clear that Tesla and Thomas Edison have developed an antagonistic rivalry similar to that of Angier and Borden. While the latter pair’s relationship is focused on stage magic, the former two men are vying for preeminence in the field of technological innovation.
Tesla is a rather tragic figure, a brilliant scientist who knows he is captivated by an obsession to push his mastery over nature to ever greater scope. He also knows that such a burning obsession must needs eventually destroy him. When Angier approaches Tesla asking for a radically powerful device, Tesla says confidently, “Nothing is impossible, Mr. Angier. What you want is simply expensive.”
In this way, Tesla’s faith is in technological progress: “You’re familiar with the phrase ‘man’s reach exceeds his grasp’? It’s a lie: man’s grasp exceeds his nerve.” The first quote can be taken to mean that man’s technological capabilities outstrip his abilities to make sound moral judgments about the use and abuse of innovative technology. But whereas Tesla determines that this maxim is a “lie,” there’s a great deal of contemporary evidence that the statement is indeed true.
This is perhaps nowhere more clearly evident than in the field of biotechnology, especially with respect to the research and science related to fertility and embryology. When writing about the moral challenge of in vitro fertilization, Acton scholar Stephen Grabill states, “Technology, it seems, has outpaced our understanding of the fundamental legal, political, theological, and moral issues in the creation and management of human embryos.”
I have written a great deal on the phenomenon of animal-human hybrids, known as chimeras, and there is a recent piece on NRO from Rev. Thomas Berg is executive director of the Westchester Institute for Ethics and the Human Person, and member of the ethics committee of New York’s Empire State Stem Cell Board. Berg concludes that “Biomedical science fails humanity when it deliberately destroys human life in the pursuit of trying to cure it.”
The Prestige is a great film on a number of levels. As a morality play it has many things to teach us. One of these is the stark contemporary relevance of a cultural obsession with technological progress divorced from a firm and reliable theological and moral grounding.
French president Nicholas Sarkozy has recommended the formation of a “Council of the Wise,” which would have the task of “elaborating proposals for the future development of Europe.” A recent survey by the Bertelsmann Foundation finds a lot of support for the idea in France, the UK, and Germany. I suppose there are various ways to read this. One, hinted at by the survey story linked above, is that people in the EU are uneasy about the direction Europe is moving and want to establish a counterweight to the politicians in Brussels. More likely, it seems to me, is that this would be one more bureaucratic agency–only this one not actually doing any of the work of government but instead churning out grandiose projects that would gobble up even more of the continent’s tax dollars. All of which leaves aside the at once frightening and amusing title of the group, which calls to mind something out of Tolkien’s Lord of the Rings.
Francis Asbury was so well-known in early America that letters addressed to “Bishop Asbury, United States of America” were delivered to him. During his life, Methodist Bishop Asbury (1745-1816) is said to have preached well over 16,000 sermons and traveled nearly 300,000 miles on horseback alone. The explosion of Methodism in the United States after the American Revolution, and during the Second Great Awakening is well documented in the history of the church. When Asbury arrived in the colonies, Methodists numbered at most a few thousand, but most likely were fewer than that. By the time of Asbury’s death, the Methodist Episcopal Church was the largest denomination in the U.S. with more than 200,000 members.
Asbury’s dedication is renowned, he was a man who rose everyday at 4 a.m. for prayer, devotion, and to teach himself biblical languages. Asbury was self-educated, and he organized schools for young people. Many of his days he spent on horseback, where he traveled far and wide to bring the Good News to the American frontier. Asbury was famous for being seen on American trails, riding and reading at the same time, in order to not have any idle moments. In fact, just by the sheer physical demands of his travels, it had a serious effect on his health. Always pushing himself to the end, he was so weak by the end of his ministry, he had to be carried to his carriage after his last sermon.
Mark Tooley of IRD, looks back at Asbury’s influence in America with an article for The American Spectator, “Asbury, Itinerant Leader.” His article recalls President Calvin Coolidge’s dedication speech of the Asbury statue in Washington. Tooley also reminds us of the importance of faith in the history and founding of our nation. Tooley says:
Today, almost nobody notices the Asbury statue any more, and few outside of diehard Methodist circles even remember who Asbury was. But the Coolidge dedication and speech were front page news in Washington, D.C. newspapers in October 1924. Coolidge called Asbury a “prophet of the wilderness” who is “entitled to rank as one of the builders of our nation.” But the President also exploited the opportunity to speak more largely about the role of religion in American civic life.
Comparing Asbury with some mainline denominational leaders, Tooley also notes of Asbury:
Unlike some of his modern mainline Protestant successors, who advocate a stale 20th century Social Gospel, Asbury had little direct interest in politics, despite living during some of history most revolutionary times. “Methodist preachers politicians! What a curse!” he once remarked. Asbury’s 50 years of journaling barely mention the momentous events of his day. He never mentioned Thomas Jefferson, John Adams, James Madison or Andrew Jackson, though he likely met them and many other great statesmen. Estimated to travel about 6,000 miles every year, Asbury was probably the most traveled American of his era.
During the outbreak of the American Revolution, Asbury was the only Methodist minister to remain in America. Mark Tooley correctly notes of Asbury’s views, saying, “When [John] Wesley, an ardent Tory, denounced the Revolution, Asbury remained publicly silent, while privately lamenting that the ‘venerable man ever dipped into the the politics of America.'”
Tooley also addresses the Methodist character which was so influential in early America:
While the early Methodist Church mostly stayed out of politics, it created an ethos that deeply shaped early American life. Methodism encouraged thrift, hard work, entrepreneurship, private philanthropy, and civic righteousness. Even if the church itself did not become politically active, Methodist individuals became renowned for their reforming zeal. But their main focus was always on the Gospel.
“He did not come for political motives,” Coolidge rightly observed of Asbury. “He came to bring the Gospel to the people.” Asbury preached to whites, blacks and Indians. He opposed slavery and was indifferent to wealth. He confirmed to early Americans that morality and religion were inextricably linked.
Tooley’s article brilliantly notes the zeal of American Methodists, who contributed greatly to the early days of our Republic. While Asbury knew and conversed with famous politicians of his day, his main mission was to win souls for Christ. He sacrificed worldly comforts to travel and preach the gospel, often in what we would describe as deplorable conditions. His legacy can be seen by the fact there are Methodist Churches in almost every American community to this day. He organized and led the famed Methodist Circuit Riders, who pushed themselves out deeper and further in the frontier, so that no American souls would miss the chance to hear the Good News of Christ. American Methodism would do well to recapture the spirit and fortitude of Francis Asbury.
I’m preparing to travel to Minneapolis later this week to present a paper at the annual conference of the Sixteenth Century Society, which is a major academic society focusing on the study of the early modern period.
I’ll attempt to blog from the conference as I have opportunity and there is information of relevant interest to the PowerBlog audience. Posted after the jump is my tentative schedule, including which sessions I’ll be attending (full conference program is in PDF form here). These reflect my own scholarly interests as well as those that mesh with the focus of the Acton Institute and the Journal of Markets & Morality. My paper will be presented in the last group of sessions late Sunday morning, and is titled, “Wolfgang Musculus and the General Covenant.”
Musculus was a second generation Protestant reformer and a contemporary of John Calvin. His doctrine of the covenant is related to later developments of covenantal theology (which has important implications for political and moral thought in the post-Reformation period). (more…)
In my three and a half years as a student at Asbury Theological Seminary, I encountered more anti-capitalist rhetoric than I may have experienced in my entire life up to that point. Before Asbury, I attended a state and secular university, Ole Miss, where socialist propaganda was largely out of fashion.
Acton President Rev. Robert Sirico is quoted in a new piece titled, “The Religious Left, Reborn” by Steven Malanga. The article appears in the autumn issue of City Journal. Rev. Sirico notes the influence of unions and left wing clergy on young seminary students:
Younger seminarians may be particularly receptive to such experiences, Seminarians are preaching all the time, and if they don’t have an economic background, it’s easy for them to fall into the fallacy of the Left that our economy is a zero-sum game that demands conflict between business owners and workers.
This influence was especially evident at Asbury, which is an evangelical seminary and originally founded to combat the rise of liberal theology. Some new students at the school began to associate justice with wealth redistribution. This transformation in thinking often occurred after students were required to take a required class Kingdom, Church, and World. In this class, business, profit, entrepreneurs, and chief executive officers were often used as examples of anti-Christian behavior.
The free market was also seen as a system that subjugated labor, and especially third world nations. On occasion in Kingdom, Church, and World, I tried to defend the free market and was rebuked by my professor who told me, “Ray … capitalism is an enlightenment construct and not a Christian value.” Fortunately, this rebuke did not convince me that a command economy or a socialist-Marxist construct was better than the free market.
Another issue raised in the City Journal piece is the use of clergy by labor to advance its agenda. Many people who attend a mainline protestant church in America are very aware of this tactic, especially if they hold a differing opinion. Malanga declares:
The Wayne State University Labor Studies Center’s “activist handbook” advises living-wage campaigns always to put religious leaders out front. “As soon as you have clergy arguing for something called a ‘living wage,’ you’ve lost the battle if you’re representing businesses.
Malanga does an exceptional job at pinpointing the real reason why poverty plagues many people in the U.S. Quoting Michael Novak, he notes:
By contrast, observes Catholic neoconservative writer Michael Novak, research demonstrates that the way out of poverty for most Americans is to make a few simple life choices. “Some 97 percent of those who complete high school, stay married (even if not on the first try), and work full-time year-round (even at the minimum wage) are not poor,” Novak points out. “Nearly all poverty in the United States is associated with the absence of one or more of these three basic accomplishments”—not with insufficient social spending or a lack of economic opportunity.
Family stability, education, and a sound moral fabric can never be overestimated as elements necessary to escape poverty and create economic opportunities. What was so perplexing about the economic views of some students and professors in seminary was that they did not necessarily regard socialism as a negative. The Church would be wise to do its best at helping and encouraging those in need, instead of rallying to the aid of class warfare tactics already deeply entrenched in partisan politics.
Kishore Jayabalan, the Director of Acton’s Rome office, took to the airwaves this morning on Relevant Radio’s Morning Air program to discuss recent media speculation about Pope Benedict XVI’s statements on the moral responsibility of Catholics to care for creation. Does this make Benedict “green”? Or is this simply a continuation of long-standing Vatican policy dating to the pontificate of John Paul II and prior?
Kishore answers those questions and sheds light on how the Holy See approaches environmental issues and treaties in general during his conversation with host Sean Herriott. You can listen to the interview by clicking here (3.5 mb mp3 file).