In a recent speech, President Obama invoked Scripture to justify his ambitious spending plans. In this week’s Acton Commentary (published May 25), Acton Research Director Samuel Gregg notes that the president said nothing about the role of private communities and associations in helping our brothers and sisters in need. What’s more, “our leader hasn’t noticed that even some European governments, many of whom have been handing out as much pork as possible to politically-connected, politically-correct crony-capitalists over the past 15 years, are concluding many of these projects aren’t likely to be economically-viable either now or in the distant future,” Gregg writes. The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
One of the issues that arose during last week’s law and religion symposium (in the questions following Wim Decock’s thorough and engaging paper on Leonardus Lessius’ engagement of commercial affairs from the perspective of moral theology and philosophy) had to do with the understanding of the relationship between material pursuits and eternal salvation. In some way you might say that Lessius held to a view of commercial activity as a worthy expression of the stewardship responsibilities of human beings.
At the time I noted that one of the origins of this biblical idea is in a formulation found in Augustine, that temporal goods are given by God “under a most fair condition: that every mortal who makes right use of these goods suited to the peace of mortal men shall receive ampler and better goods, namely, the peace of immortality and the glory and honour appropriate to it, in an eternal life made fit for the enjoyment of God and of one’s neighbor in God.”
There is clearly a sense in which this could be taken in what the Reformed would consider a semi-Pelagian manner associated with Jesuits like Lessius. But I also note this passage from Augustine in my new book on Wolfgang Musculus, observing the continuities with it as understood by a variety of the early Reformers.
“We make men without chests and expect of them virtue and enterprise,” wrote C.S. Lewis in The Abolition of Man. “We laugh at honour and are shocked to find traitors in our midst.”
Even if you’ve read that passage many times (like me) you might have glossed over (as I did) the word “enterprise.” Jacqueline Otto explains why it is significant:
Is it possible then, as Lewis asserts, that by making men without chests, we make men that are not inherently moral—who are not capable of being enterprising? Men who do not understand the moral urgency of freedom?
Of course, the power of the use of the word and is that it suggests the interdependency of virtue and enterprise. If we continue to make men without chests, not only will we end up with amoral men—traitors, even—but we will end up will a society not capable of engaging a free market.
We will end up with a people who, like Brooks rightly points out, claim to love free enterprise but who will do nothing to defend it. They will be a people lacking the capacity for freedom.
While Christianity still holds a fair amount of sway in western parts of Germany, in the eastern areas two thirds of the population—young and old—are declared atheists:
Bad news for all those who’d hoped Christianity might make a comeback now that the Cold War-era German Democratic Republic (DDR) is becoming an ever more distant memory. Atheism, according to a new study, is very much alive and well in the eastern part of Germany.
The statistics are most striking among those under 28 years old: more than 71% of eastern Germans in this age group say they have never believed in the existence of God. That’s nearly as many as in the 38-47 group, of which 72.6% are non-believers.
What the figures mean is that in eastern Germany, very young people are on the same wavelength as people from the middle generation when it comes to belief in God. The political transformation of former East Germany, in other words, hasn’t had much of an effect on people’s ideas about religion. While there are somewhat fewer atheists among young adults aged 28 to 37, where “only” 63.6% say they’ve never been believers, those in the following generation are at least as non-religious as their parents.