Posts tagged with: Acton

The Berkley Center for Religion, Peace, & World Affairs at Georgetown University and the Governance Studies Program at The Brookings Institution have invited Rev. Robert A. Sirico, president and co-founder of the Acton Institute, to join a December 6 roundtable discussion in Washington on economics and Catholic Social Teaching. The event is free and open to the public. Friends of Acton in the Washington area are encouraged to attend the talk. Questions will be invited from the floor at the conclusion of the roundtable discussion.

The event will mark the 25th anniversary of the publication of the U.S. Catholic Bishops’ letter “Economic Justice for All.” Joining Rev. Sirico on the roundtable will be E.J. Dionne (Brookings Institution and Georgetown), Ross Douthat (New York Times), and Christine Firer Hinze (Fordham). The discussion will be moderated by Thomas Banchoff, director of the Berkley Center.

The event will be on Tuesday afternoon, December 6, from 4 – 5:30 PM in the Copley Formal Lounge on Georgetown’s main campus (directions). Event organizers ask that attendees register (link) in advance.

Blog author: mhornak
Wednesday, November 23, 2011
By

Last week, the Acton Institute Programs Department launched registration for an exciting project called AU Online.  If you haven’t already visited the website, I encourage you to do so!

AU Online is an internet-based educational resource for exploring the intellectual foundations of freedom and virtue.  It is designed to offer the Acton community another way to experience the first class content and interaction of an Acton sponsored event while at home, at the office, or at school.

We’re currently accepting registrations for the four-part pilot series that covers the foundational lectures that you’d normally attend at any AU or Toward a Free and Virtuous Society conferences.  The Foundational Series is scheduled to run twice a week, Dec. 6-15 at 4:00 p.m. EST.

Interested in participating, but not sure that you can rearrange your schedule to make the time-frame work well for you?  No problem.  Anyone who registers for the series will have access to recordings of the lectures that will be posted directly to the Foundational Series course page after each session.

Whether you are an alumnus of Acton programming or are just getting to know us, AU Online is a great resource to take advantage of to further your education and engagement with important topics and relevant issues.  Visit AU Online for more information and please contact me at mhornak@acton.org if you have any questions.

Acton Institute is pleased to announce both the opening of registration for the 2012 Acton University (AU), and the launch of AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society.

For four days each June, the Acton Institute convenes an ecumenical conference of pastors, seminarians, educators, non-profit managers, business people and philanthropists from more than 50 countries in Grand Rapids, Michigan. Here, 700 people of faith gather to integrate and better articulate faith and free enterprise, entrepreneurship, sound public policy, and effective leadership at the local church and community level. With this week of fellowship and discourse, participants build a theological and economic infrastructure for the work of restoring and defending hope and dignity to people around the world.

This year’s Acton University will take place on June 12-15. For the online registration form and complete conference information, please visit university.acton.org.

Acton Institute is also launching AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society. This resource is designed to offer the Acton community another way to experience the first class content and interaction of an Acton sponsored event while at home, at the office, or at school. To celebrate the launch of this new program, we are presenting the same series of foundational lectures offered at Acton University as the four-part pilot series for AU Online. This will allow interested Acton University participants to opt to take these courses in advance and become eligible for alumni course selections at Acton University. This series will take place twice a week, December 6-15 of this year — act quickly to take advantage of this new resource! Visit auonline.acton.org for more information and to register.

Space and scholarship funds for both Acton University and AU Online are limited, so register or apply now! If you have any questions, please don’t hesitate to contact our programs staff at programs@acton.org or at 616.454.3080. We hope to see you in June!

Tomorrow is a big day at the Acton Institute. November 15th marks the launch of two programs, 2012 Acton University (AU) and AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society.

For the 2012 Acton University conference (June 12-15 in Grand Rapids), we’ve overhauled the registration process to make it more user-friendly and responsive, and we look forward to hearing what you think.

We are also happy to present AU Online. This new digital learning hub will let you access select Acton content from your home, office or classroom, so even if you can’t make it to one of our programs in person, you can hear and interact with the same experts online.

It’s an exciting time here at Acton and I hope you enjoy these new resources as much as we have enjoyed developing them.

Acton On The AirIn the wake of the release of the Vatican’s Note on Global Financial Reform, the media has called on Acton for comment and analysis. Presented here are three interviews on the topic from the past few days; we’ll post more as audio becomes available.

On Monday afternoon, Acton’s Director of Research Dr. Samuel Gregg joined host Al Kresta on Kresta in the Afternoon to discuss the problems with the note:

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The following day, Dr. Gregg joined host Drew Mariani on Relevant Radio to discuss the same topic:

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Finally, on Tuesday Acton President Rev. Robert A. Sirico made an appearance on Kresta in the Afternoon that served as a preview to his discussion of the good and bad portions of the Vatican’s note in today’s Wall Street Journal, and sheds light on exactly what a “note” from the Vatican is:

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Update: Sam Gregg audio clips are now working!

Acton’s director of research, Samuel Gregg, blogs about Cardinal Pell’s speech on global warming over at The Corner. He summarizes the remarks and then provides their ecclesiastical context, defending both the cardinal and the Pope from the radical left and from charges of submission to intellectual fashion.

[Pells] key points are simply that (1) the scientific debate is not over, (2) the climate movement has always seemed more driven by ideology than evidence, and (3) this isn’t a basis for implementing extremely costly policies.

The context of Cardinal Pell’s remarks is the growing concern among Church leaders about the radical green movement, whose positions are not confined to environmentalism.

It’s no secret that when it comes to those moral questions that are truly non-negotiable for Catholics (e.g., abortion, euthanasia), Greens invariably take the most permissive positions. Their hostility to robust religious-liberty protections is a matter of record. Moreover, anyone who delves into “deep Green” literature soon discovers frankly humanophobic ideas. Such are the concerns of some Catholic bishops that, before elections were held in the Australian state of New South Wales in March this year, Pell and most of the state’s Catholic bishops issued an unprecedented pre-election statement warning their flocks against the more troubling, less publically mentioned parts of the Greens’ party platform.

And what of Cardinal Pell’s friendship with Pope Benedict, who has been called the “green pope?” The mainstream media may try as hard as it likes, but

Benedict himself has wondered on many occasions (including during his recent Bundestag speech) about the disconnect between many peoples’ contemporary angst about the environment and their seeming indifference to what Benedict calls the “human ecology” of the natural law, which provides the only truly rational basis for human freedom, dignity, and civilization.

Leaving aside efforts to establish nonexistent tensions between cardinal and pope, the usual suspects — secular and religious — will surely excoriate Pell for this lecture. But in an age where far too many Christian thinkers are way too submissive to transitory intellectual fashions that make them acceptable at fashionable cocktail parties but also partakers in profound intellectual incoherence, it’s refreshing to know not everyone is so intimidated.

Acton’s director of research Samuel Gregg tackles the question of religious liberty in Islamic states this morning, over at The American Spectator. In a piece titled “The Arab Spring’s Forgotten Freedom,” Gregg describes the tensions between Christians seeking religious freedom in the Middle East and the Islamic states they inhabit, and then looks hopefully to the source of a resolution.

For at least one group of Middle-Easterners, the Arab Spring is turning out to be a decidedly wintery affair. And if confirmation was ever needed, just consider the escalation of naked violence against Christians throughout the region. The recent instance of Egyptian army vehicles crushing and killing Coptic Christians protesting against a church burning was merely one of numerous incidents that must make Middle-Eastern Christians wonder about their future under the emerging new regimes.

These trends appear to confirm that despite all the current freedom-and-democracy talk, much of the Islamic world continues to suffer from one particularly severe blind spot when it comes to human liberty. And that concerns the acceptance and protection of authentic religious freedom.

Gregg points out that the Christian population of the Middle East has plummeted since 1900 (when it was about 20 percent) for ethnic and for political reasons.

Islam confronts two specific dilemmas that raise questions about its ability to accept a robust conception of religious liberty.

First, from its very beginning, Islam was intimately associated with political power. That’s one reason why there is no church-state distinction in Islam that limits (at least theoretically) the state’s capacity to coerce religious belief or unreasonably inhibit religious-shaped choices.

Second, since approximately the 13th century, the dominant theological understanding of God’s nature within Islam has been one of Voluntas (Divine Will) rather than Logos (Divine Reason). And this matters because if you believe in a God that can, on a mere whim, act unreasonably, then it isn’t so problematic for such a Divinity’s adherents to engage in plainly unreasonable practices such as killing apostates.

If, however, God is Logos, the case for religious liberty is much easier to make insofar as a reasonable God would never demand compulsion in religion. Why? Because as St. Augustine wrote long ago, “If there is no assent, there is no faith, for without assent one does not really believe.”

Gregg sees hope, however, in thinkers like Turkish journalist and devout Muslim Mustafa Akyol, whose recent book Islam Without Extremes makes the Islamic case for religious freedom. Though most Western religious thinkers do little to plead the cause of persecuted Middle Eastern Christians, Gregg thinks the central cause of the persecution, and thus the ultimate solution, is to be found in Islamic thought.

In the end, non-Muslims can’t resolve Islam’s religious liberty challenge. Only theologically educated, historically informed and believing Muslims can do that. In the meantime, those reading the Arab Spring as a uniformly-positive event might like to consider that it appears to be doing little to secure the freedom, if not the very existence, of ancient Christian churches, many of which were founded by people who in all likelihood knew Christ or his first disciples. The loss of such a civilizational and religious heritage would be immeasurable — and not just for Christianity, but for the future of liberty within the Islamic world itself.

Mustafa Akyol happens to be speaking today at a luncheon hosted by the Cato Institute. Acton’s executive director Kris Mauren will be providing commentary. If you are in Washington, D.C., you won’t want to miss it!

In the latest issue of Religion & Liberty, Acton Institute executive direct Kris Mauren answers the question, “Why does the Acton Institute publish the Journal of Markets & Morality?”

For more, check out my interview with Micheal Hickerson of the Emerging Scholars Network.

You can support the work of the journal by getting a subscription for yourself or recommending a subscription to your library of choice.

Acton’s director of research, Samuel Gregg, has contributed his thoughts on last night’s debate to National Review’s roundup. He was disappointed by the candidates’ performances: “with the exception of Newt Gingrich, substance did not feature highly in this debate.” These debates tend to be about talking points and about subtle digs at your opponent, not the kind of serious debate we had at the Palmetto Freedom Forum, but Gregg says,

It’s too easy to say that such formats as Thursday night’s don’t lend themselves to that type of presentation. Whoever runs against President Obama is going to have to articulate, in very similar settings, a vivid, powerful, and content-rich contrast to the present administration’s economic policies.

Though none of the candidates was able to offer the “serious, public, and substantial reflection” on our economic problems that Gregg was looking for, he’s not expecting to hear it from the incumbent in debates with the GOP choice:

Angry voters (especially independents), disillusioned with politics and politicians in general, aren’t going to buy in to messianic 2008 hope-’n’-change rhetoric in 2012. Yet while anti-Obama sentiment will take the Republican candidate a long way towards victory, it won’t be enough in the current economic climate. Substance — and the ability to communicate it — will matter.

Read his full commentary here.

Earlier this year I was invited to participate in a seminar sponsored by the Institute for Humane Studies and Students for a Free Economy at Northwood University. In the course of the weekend I was able to establish that while I wasn’t the first theologian to present at an IHS event, I may well have been the first Protestant theologian.

In a talk titled, “From Divine Right to Human Rights: The Foundations of Rights in the Modern World,” I attempted to trace the development of the concept of “rights” in the West historically, from the ancient world to modern times. A corollary purpose was to show the students that liberty and religion are not inimical or diametrically opposed.

Shawn Ritenour, a faculty presenter at last month’s Acton University, pursues a similar purpose in a recent post at his blog, Foundations of Economics (after his book of the same name. Timothy Terrell reviews Ritenour’s book in issue 13.2 of the Journal of Markets & Morality). Ritenour writes, “While it is true that many non-believers embrace and promote the free society and many libertarians despise Christ[, i]t does not follow, however, that Christianity and liberty have nothing to do with one another.” He goes on to provide some more resources for this point, particularly arguing that “a close study of God’s Word reveals that social institutions that promote liberty are positively mandated.”

Human rights are one of these social institutions that promote liberty and are positively mandated by the Bible. In my presentation at the Northwood seminar, I drew on some resources from the Acton film, The Birth of Freedom. In particular, I shared this video featuring John Witte Jr. that addresses the question, “How Has Judaism Contributed to Human Rights?”

As Lord Acton puts it, in ancient Israel “the throne was erected on a compact; and the king was deprived of the right of legislation among a people that recognised no lawgiver but God, whose highest aim in politics was to restore the original purity of the constitution, and to make its government conform to the ideal type that was hallowed by the sanctions of heaven.”