What does this mean? The program is designed to award monetary grants to states that have “modest” home visiting programs currently, and would like to expand those programs. The goal, purportedly, is to increase the health of mothers and young children and things like “developing a family-centered approach to home-visiting.” This comes from an amendment in the Social Security Act. (more…)
“Opportunity looks a lot like hard work.” There are many connections to be made here with this insight, not least of which is with Lester DeKoster’s view that work is “a glorious opportunity to serve God and our neighbors by participating in God’s creative work through cultivation of the creation order.” Kutcher’s basic point is that work has some important lessons to teach us. “I’ve never had a job in my life that I was better than,” says Kutcher. He was, rather, grateful to have the gift of productive work, and passionately describes how each job, whether manual labor or minimum wage work, was a “stepping stone” to the next.
One of the great things about the speech, as Richard Clark writes, is the way Kutcher addressed his audience, how “he told them what he’d want to be told, and he treated them in the way he’d want to be treated.”
There’s some evidence that the distress associated with poverty, such as worry about where your next meal is coming from, can create a negative feedback loop, leaving the poor with fewer non-material resources to leverage against poverty.
In 2011, a study by Dean Spears of Princeton University associated poverty with reduced self-control. His empirical study attempted “to isolate the direction of causality from poverty to behavior,” resulting one possible explanation “that poverty, by making economic decision-making more difﬁcult, depletes cognitive control.” A working paper from NBER from earlier this year examined “Poverty and Self-Control,” and Bernheim, Ray, and Yeltekin found that “poverty damages the ability to exercise self-control.”
A working explanation runs along these lines: there is a finite amount of mental energy that each person has, and the more of it that is spent on things like worry and concern for acquiring basic needs each day, the less there is available for things like planning, making sound financial decisions within a limited timeframe, and other choices related to economic success over the long-term.
It can be difficult for social sciences, especially those like economics which often rely on models of rational actors, to account for the factors which lead to seemingly irrational behavior. But an anthropology informed by Christian theology, which recognizes the spiritual nature of the human person, including the anxiety that often attends to material insufficiency, goes a long way towards providing a coherent explanation and understanding of the complexities of poverty. The poor often experience a kind of despondency that can be crippling. Worry can create feedback loops which tend to reduce a person’s perspective of what is possible, a kind of poverty trap from which it can be difficult to escape.
Johnny Cash and Willie Nelson capture this dynamic well in their performance of “Worried Man,” from VH1 Storytellers (1998):
In the full recording of the Storytellers album, Johnny tells the genesis of this version of the song. He had encountered a beggar in Falmouth, Jamaica, who said, “Mr. Cash, I’m a worried man. I’m a very worried man.” Johnny thought, “Man, here’s a new approach. I’ve never had this one before.” Johnny asked what was worrying him, and the bum responded, “I got a wife and nine pikni [children] and no job. That makes me a worried man.”
As Robin Klay and Todd Steen explore in their article in the forthcoming issue of the Journal of Markets & Morality, the Christian virtue of hope is an important antidote to the devastating effects of worry, uncertainty, and depression. In “Christian Hope and God’s Providence in the Context of Economic Change and Development,” Klay writes about her experiences of the “‘stubborn hope’ of poor people, who, having very little, are nevertheless determined to use their labor, knowledge of markets and local resources, and small investments to open up a better future.”
Hundreds of supporters of ousted Egyptian president Mohamed Morsi were killed in Cairo this week by Egyptian security forces. The protestors, mostly members of the Muslim Brotherhood, responded by destroying Coptic Christian churches throughout the country.
Here’s what you should know about what’s going on in Egypt.
Founded by Hassan al-Banna, the Muslim Brotherhood – or al-Ikhwan al-Muslimun in Arabic – has influenced Islamist movements around the world with its model of political activism combined with Islamic charity work. The movement initially aimed simply to spread Islamic morals and good works, but soon became involved in politics, particularly the fight to rid Egypt of British colonial control and cleanse it of all Western influence. While the Brotherhood say they support democratic principles, one of the group’s stated aims is to create a state ruled by Islamic law, or Sharia. Its most famous slogan, used worldwide, is: “Islam is the solution.”
Ousted Egyptian president Mohamed Morsi was the head of the Muslim Brotherhood’s political party, the Freedom and Justice Party.
The Employment Non-Discrimination Act would equate sexual orientation and gender identity, ambiguous and malleable concepts, with immutable features like race, color, and ethnicity as classes worthy of special legal protection.
Politics is fundamentally about decision-making. While we still sing that America is “the land of the free,” more and more decisions about the way we live and work are being centralized to a 10 square-mile district on the Potomac River.
There are many ways to respond to this primal call. I will describe one way it is relevant to me by providing a short theology of gardening. I will then broaden the discussion to show the relevancy of God’s cultural commands more generally.
One of the unintended consequences of the church growth movement was the narrowing of an understanding of how Christianity contributes to the common good by reducing what Christians contribute to the local church. While the church remains vital for the moral formation of society, there are other aspects of human flourishing that require the development of other institutions as Andy Crouch recently explained at Christianity Today.
This reduction has been adopted in some platforms that currently promote church planting. This church planting emphasis, in some cases, has led to an atrophied historical understanding of the Christian tradition’s emphasis on seeking the peace of the city through multiple institutions like schools, hospitals, professional societies, etc. While many churches are being planted in America’s most “strategic” cities, there seems to be little interest in coupling church planting with the creating of Christian schools to provide alternative education opportunities for children trapped in substandard public schools.
Which came first, the collapse of the family or of traditional Christianity? “It’s a chicken-or-the-egg riddle, whether the disintegration of the family came first or the collapse of traditional Christian faith did,” write Elise Hilton, in this week’s Acton Commentary. “Too closely intertwined to make a call, Mary Eberstadt does pin a date on the collapse of this double helix: 1960. Why 1960? Why did God stop mattering at that point? Why did the family falter?” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.