Over at the IFWE blog, Elise Amyx takes a look at Brian Fikkert’s argument about the origins of the modern American welfare state:
According to Fikkert, the evangelical church’s retreat from poverty alleviation between 1900 and 1930 encouraged the welfare state to grow to its size today. Church historians refer to this era as the “Great Reversal” because the evangelical church’s shift away from the poor was so dramatic.
In Faithful in All God’s House: Stewardship and the Christian Life, Gerard Berghoef and Lester DeKoster make a similar case. They argue that “the church is largely responsible for the coming of the modern welfare community.” They also cast the hopeful vision that another reversal might occur: “The church could be largely responsible for purging welfare of its faults and problems if enough believers caught the vision.”
While Fikkert is largely drawing on the early twentieth century in America for his argument, Berghoef and DeKoster examine more broadly the Christian perspective on the relationship between faith and works of charity. This dynamic is, after all, is a perennial challenge for Christian social engagement, and the interaction between the Social Gospel and evangelicalism in America is just one example. Another is the reversal over the last century or so in the Netherlands, where there has been a move from Abraham Kuyper’s claim that “all state relief for the poor is a blot on the honor of your Savior” to the church’s plea “for social security that is not charity but a right that is fully guaranteed by government.”
Read more on A Great Reversal of the Church & the Welfare State…
I wrote a bit about my short essay describing some of the principles and concepts at play concerning intergenerational ethics and economics. There are also important intergenerational cultural consequences following the Great Recession. A decade ago there was much concern about the rootlessness of current generations and the transience of the workforce. But that ability for workers to move quickly to new jobs in other cities and states has been undermined by the housing crash. Most anyone who bought a home in the last decade will not be moving anywhere anytime soon.
The Roman philosopher Cicero once said to his son, “You are the only man of all men whom I would wish to surpass me in all things.” The form this sentiment takes collectively is a good summation of the universal hope for humankind. We want our children in particular, but also the next generation and the world more generally, to be better off than we are.
Last week’s issuance of “A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis” has occasioned a good bit of discussion on the topic, both here at the PowerBlog and around various other blogs and social media sites.
It has been interesting to see the reaction that my comments about the Call have generated. Many have said that I simply misunderstood or misread the document. I have taken the time to reread the document and do some reassessment of the entire debate. Unfortunately this has raised more questions than answers for me thus far.
Gideon Strauss, CEO of the Center for Public Justice, has kindly offered to help us sort out some of these concerns. He’s in Grand Rapids later this week and has generously agreed to a public discussion in an open mic, informal setting we’re calling, “Opposing Views: America’s Debt Crisis and ‘A Call for Intergenerational Justice.’”
Details are below and at the Facebook event page. We plan to record the event and make it available for those who aren’t able to join us. But if you are, come along and bring your questions.
Read more on Opposing Views: America’s Debt Crisis and ‘A Call for Intergenerational Justice’…
Last Thursday at Rome’s (but technically part of Vatican City) Pontifical Lateran University, Istituto Acton held a day-long conference on “Ethics, Aging and the Coming Healthcare Challenge.”
It was a successful event, if a bit unusual compared to some of our other Roman gatherings. It’s not often that an Acton conference is so focused on the finality of death, after all; we often stick to the other “inevitability” of life, i.e. taxes. Yet in both spiritual and economic terms, there’s no sense in denying it.