Archived Posts February 2011 - Page 4 of 7 | Acton PowerBlog

In this week’s Acton Commentary, “Local Churches Hard Hit as Recession Spreads,” I examine some of the lingering and widening effects of the Great Recession. I focus particularly on an upward trend in foreclosures of church properties across the country. As the WSJ reports, “Just as homeowners borrowed too much or built too big during boom times, many churches did the same and now are struggling as their congregations shrink and collections fall owing to rising unemployment and a weak economy.”

I identify one particular threat in the current situation and a basic remedy. As to threats, local governments that are facing their own budgetary pressures are tempted to use the financial woes facing churches to force them to close in favor of tax-yielding properties. As to solutions, I write, “…this economic downturn and its cascading effects throughout society remind us of the solidarity of our social life. We are all dependent upon others, to a greater or lesser extent, and this is a reality that points our way forward through the various threats and dangers we negotiate today.”

A report was released this week that examines charitable giving patterns, especially among those who give to local houses of worship. On first glance the analysis offered by those who conducted the survey might seem to go against the situation as I’ve depicted it. As Ron Sellars, whose firm conducted the survey, says, “Americans who give to their church or place of worship are more likely to give, period — including to charitable organizations.” He concludes, “Rather than be in competition for the donor dollar, it seems that giving fosters giving.”

What the survey basically finds is that those who give at various levels to local congregations are far more likely to give to other charitable causes, and to do so in a substantial way: “For example, donors who gave less than $100 to a house of worship also donated an average of $208 to other charities. Those who gave between $100 and $499 to a congregation gave an average of $376 to others. Donors of between $500 and $999 to places of worship gave an average of $916 to others.”

But if we place these findings within the broader context of giving trends over time, and the conclusion that the share of charitable dollars going to local congregations is diminishing, the picture is rather different. This broader trend points to the possibility “that fewer people are seeing churches as the primary conduit for meeting the larger (charitable and evangelistic) need.”

Part of this has to do with the mission of the local church as opposed to other parachurch or ministry organizations. They do, in fact, have different purposes. But one place where the mission of the local church and social service ministries meet is in the office of the deacon, and that’s a place where I look for significant renewal and serious thinking to take place in the near future.

Shawn Ritenour, an economist who blogs at Foundations of Economics (titled for his book of the same name, which is reviewed in the most recent issue of the Journal of Markets & Morality), concludes on point:

Churches should fully fund their diaconate and charge them with earnestly ministering to the needs of the poor as they become aware. The diaconte should be pro-active and eager to minister. However, they should be wise in their ministration, so as not to promote the very problems they seek to alleviate. More importantly, the church should preach the Gospel to all, making disciples of all people. This two-pronged approach will minister to both the material poverty of the poor, and, more importantly, the spiritual poverty of those who do not know Him.

Deacons are, as Lester DeKoster and Gerard Berghoef put it in their Deacons Handbook, “seeing eyes, hearing ears, and serving hands of the congregation.”

These material and spiritual aspects of our lives, and consequently of the church’s and Christian’s concern, has sometimes been called the “double vocation.” What we need to recover is this sense of double vocation, the responsibility of stewardship in its fullest sense, and the proper relationship between the material and the spiritual, the penultimate and the ultimate.

As churches face the kinds of budgetary pressures I’ve outlined, I can think of no better solution than to re-examine these fundamental questions, particularly in their implications for the execution of ecclesial duties.

Blog author: jballor
Tuesday, February 15, 2011

Oftentimes the terms liberty and freedom are used interchangeably, the former derived from the Latin root the latter the German.

But John Mark Reynolds of the Torrey Honors Institute at Biola University uses the terms to distinguish between them and the possible futures for Egypt: “Freedom gives the right to choose, but the liberated choose wisely.”

Normally I would select some choice excerpts, but the entire thing is excellent so be sure to read it at the Scriptorium, “Liberty Not Just Freedom For Egypt.”

Rev. Robert A. Sirico, president and co-founder of the Acton Institute, published a new column today in the Detroit News:

‘Social Justice’ is a complex concept

Rev. Robert Sirico: Faith and Policy

A column by Anthony M. Stevens-Arroyo, a Catholic writer for the Washington Post, makes the claim that “Catholic social justice demands a redistribution of wealth.” He went on to say that “there can be no disagreement” that unions, the government and private charities should all have a role in fighting a trend that has “concentrated” money into the hands of the few. In this conjecture Stevens-Arroyo confused the ends with potential means.

What Stevens-Arroyo is promoting is an attenuated and truncated vision of “social justice” that has fostered a great deal of injustice throughout the world. This path, he should know, has been decisively repudiated by the Church.

He also betrays a strange split in thinking common to those on the religious left, who are quick to denounce the profit motive and commercialism. Yet, they seem to think that the key to happiness is giving people more stuff — by enlisting the coercive power of government. This perverse way of thinking holds that “social justice” demands that we take money from those who have earned it and give it to those who have less of it. That’s not social justice; that’s materialism.

A friend and colleague, Arthur Brooks, a social researcher who is now president of the American Enterprise Institute, has shown that what makes people truly happy is a system that “facilitates earned success among its citizens and does not create disincentives to achieve or squash ambition.” That’s the market economy.

The incredible growth of economies in places like China and India isn’t happening because wealth was being shifted around, but because wealth is being created.

What happens when wealth is “redistributed” is obvious now.

We’re seeing the train wreck of the “social assistance state” in Europe.

In his 1991 social encyclical “Centesimus Annus,” Pope John Paul II warned that a bloated state “leads to a loss of human energies and an inordinate increase in public agencies, which are dominated more by bureaucratic ways of thinking than by concerns for serving their clients, and which are accompanied by an enormous increase in spending.” I call that prophetic.

Let’s also be clear that the Church’s teaching condemns the idolatry of money and material goods.

The Church finds another way, neither condemning market activities nor exalting them beyond their rightful place in the grand scheme of things. It asks us to work for the highest good and to contribute as we can our time, talents and wealth that we have earned for the betterment of the world. The Church also demands that we build just systems of trade that enable the poor to be the agents of their own betterment.

So let’s drop these false notions about what constitutes the Church’s understanding of social justice.

A system that pits the haves against the have-nots, with politicians and bureaucrats acting as referees, should be rejected by anyone sincerely interested in building a just social order.

Blog author: rnothstine
Tuesday, February 15, 2011

Reagan at Danilov Monastery

I point you to Paul Kengor’s insightful 2008 piece on Ronald Reagan’s 1988 summit to Moscow in Christianity Today because it is directly related to this Thursday’s Acton on Tap. I will spend some time discussing the Moscow Summit and Reagan’s revolutionary comments at Spaso House, Danilov Monastery, and Moscow State University. Kengor notes:

Ronald Reagan clearly had a personal religious motivation at the summit, which he pursued on his own volition, certainly not at the urging of advisers.

For Thursday, I also plan to focus heavily on Reagan’s lifelong battle against communism and the 1981 assassination attempt on the president and how they shaped his faith life. Other topics that will be addressed is Reagan’s 1994 letter to the American people announcing his Alzheimer’s affliction and a brief discussion of President Barack Obama and all the news reports comparing him to Reagan.

Most of all, we want to hear your voice. If you are in the Grand Rapids area please make plans to join us and participate. Find the Facebook page here.

Then come back March 2 for another Acton on Tap hosted by Dr. Carl Trueman.

If you weren’t able to join us in person for the inaugural lecture of the 2011 Acton Lecture Series, fear not: today, we’re pleased to present Rev. Robert A. Sirico’s “Christian Poverty in the Age of Prosperity” for our loyal PowerBlog readers.  The lecture was delivered on February 3rd at the Waters Building here in Grand Rapids, Michigan.

The next lecture in the 2011 Acton Lecture Series takes place on March 16 and features Peter Greer, President of HOPE International.  If you’re interested in attending, click here to register.

I’m pleased to report that Hunter Baker is the recipient of the 2011 Novak Award from the Acton Institute. Hunter is associate dean of arts and sciences and associate professor of political science at Union University in Jackson, Tenn., and author of The End of Secularism (Crossway Academic, 2009).

From the release:

With his writing and speaking in a variety of popular and academic contexts, Dr. Hunter Baker has made a compelling and comprehensive case for the integration of the Christian faith into all areas of life, including economics and business.

Baker said the award was made all the more meaningful to him in light of the “power and diligence” that Michael Novak has shown over a long career. “Novak’s work helps readers understand the importance of the Christian faith as both a supernatural relationship with God that stirs the soul and as a powerful impetus for and sustainer of liberty, compassion, creativity, and excellence in the broader culture,” he said.

About the award: “Named after distinguished American theologian and social philosopher Michael Novak, the Novak Award rewards new outstanding research by scholars early in their academic careers who demonstrate outstanding intellectual merit in advancing the understanding of theology’s connection to human dignity, the importance of limited government, religious liberty, and economic freedom.”

Hunter has been a good friend to the Acton Institute, and as the award recognizes, holds forth a promising future for a career (building off of his already significant achievements) articulating the foundations of a free and virtuous society.

He’s a contributor to the PowerBlog, and here’s a sampling of his work elsewhere:

Jordan Ballor already highlighted Rob Moll’s piece in today’s Wall Street Journal in his earlier post on business and Christian ministry. The piece quotes David W. Miller who was interviewed in the Winter 2008 issue of Religion & Liberty on the topic of theology at work. Earlier on the PowerBlog, I also posted a related PBS interview with Miller on corporate morality.

Another great resource from the Religion & Liberty archives on theology and work is an interview with Laura L. Nash.