Posts tagged with: christianity

humanumMy favorite psychology professor, when I was an undergrad, had a saying: “We are all more alike than we are different.” While most of us would never know the horror of paranoid psychosis, he said, we all know the fear of walking into a room and thinking, “Why is everyone looking at me? Is something wrong?” It’s in this realization of the common human experiences that we could begin to see even the most ill person in a compassionate manner.

It seems as if Rick Warren, founder and senior pastor of Saddleback Church, has come to a similar revelation. After taking part in the Vatican’s Humanum conference, Warren came to this conclusion:

I think the beauty is that we have far more in common than we have what separates us. When you think about it, what is a Christian? They believe in the Trinity — Father, Son, and Holy Spirit. They believe in the Resurrection. They believe in the Bible. They believe that Jesus Christ died for our sins. If you believe those things, we’re on the same team. We may have different disagreements on other issues, but if you love Jesus Christ, you’re my brother, my sister.

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In his reflections on art and common grace, Abraham Kuyper affirmed that “the world of beauty that does in fact exist can have originated nowhere else than in the creation of God. The world of beauty was thus conceived by God, determined by his decree, called into being by him, and is maintained by him.” Beauty is, in this deep sense, a creational good, and even though beauty is often pressed into the service of evil, beauty, like all good things, is a creation of God.

During last week’s symposium at Calvin College on common grace and business, Dr. Vahagn Asatryan of Redeemer University College presented on marketing and common grace. To open his paper, Dr. Asatryan used this advertisement. Be sure to watch to the end and pay special attention to the message at the conclusion of the commercial:

Asatryan noted the deep beauty of the story told in this piece, and yet ultimately it depicts a situation that conflicts with God’s will for human social life. In the old days it was referred to as “living in sin.” What might a marketing piece that is more affirming of God’s common grace as reflected in his will for the human institution of marriage look like?
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The 2014 Acton Lecture Series took a dramatic turn last week as we welcomed G.K. Chesterton – or at least a quite remarkable facsimile of Chesterton in the form of Chuck Chalberg, who travels the country performing in character as Chesterton, among other notable historic figures. In this presentation, Chalberg’s Chesterton speaks about America, which he thought was the only country with the soul of a church.  He also addresses the state of the family–and not just the American family–past and present.  His starting point–and end point– is this: “Without the family we are helpless before the state.” We hope you enjoy the performance as much as we did!

Reading-nook-4-480x367It’s no secret that I, like all good perfectionists, love a good list. And this is a good one: Paul Handley at Church Times gives us the 100 best Christian books. Of course, like any good list, we can debate the merits of inclusion and exclusion (that’s part of the fun of a good list!) but certainly, for any serious Christian, this offers great food for thought.

Just to get whet your literary appetite, here are the top ten: (more…)

IRAQ-UNREST-RELIGION-CHRISTIANSThis past Sunday, for the first time in 2,000 years, no Christians received Holy Communion in Nineveh. The Islamic militants have eradicated the Christian population in the northern Iraqi city. The few Christians that remain are either too old or sick to escape.

Canon Andrew White, Anglican vicar of Baghdad, told The Telegraph that churches have been turned into offices for the Islamic militants, crosses removed. No Christians, he says, want to be there. (more…)

Os Guinness

Os Guinness

As we head into the fall of 2014, the world seems to be a very dark and uncertain place for those who practice the Christian faith. Between the rise of ISIS in Iraq and Syria (and the resulting slaughter and displacement of Christians in the middle east) and the seemingly relentless advance of secularism and rejection of traditional Christian values in the West, many Christians are wondering how Christianity can survive and advance in our modern world. In this edition of Radio Free Acton, Acton Institute Co-Founder and President Rev. Robert A. Sirico talks on this topic with Os Guinness, public intellectual and author most recently of Reniassance: The Power of the Gospel However Dark the Times. Guinness reminds us that our generation is not the first generation of Christians to face a world in flux, and gives advice on how Christians should face the uncertain future.

artist Audrey Assad

artist Audrey Assad

I’ve been following an interesting discussion at NRT, a Christian music website, regarding whether an artist is “really” Christian or not. NRT, on its Facebook page, had announced that singer Audrey Assad, known for her hauntingly beautiful Christian music, had made the decision to go mainstream. She gave her reasoning on her own blog. NRT had also commented on the band Switchfoot, who announced they’d be touring with Michael Gungor. Gungor is rather “notorious” in some Christian circles for stating that he does not take all of the Bible literally (for instance, he believes much of Genesis to be symbolic or allegorical in nature.)

Let the backlash begin.

Lots of folks chimed in on the NRT Facebook page with negative comments: “Don’t give me the mess about reaching a wider audience or not being full time into the ministry. Either you are or aren’t.” “To me, leaving Christian music to perform secular music is similiar to a dog going back to his vomit.” “Think I’ll pass until Switchfoot decides whom they serve.” You can read more there if you wish.

This raises an interesting question: must one be in full-time ministry to be a Christian? The answer is, of course not. Most of us Christians are NOT in paid, full-time, ministerial positions. We have regular old jobs: soccer coaches, secretaries, entrepreneurs, wait-staff, lawyers, landscapers. We don’t preach sermons or teach theology. We are active in are churches, sure, but that’s not our job. Why then are these Christian musicians being held to a different standard? (more…)

Blog author: jcarter
Wednesday, September 3, 2014
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Texas Easter Prison Visit_6“If Christians cannot help prisoners find meaning behind bars,” wonders Stephen H. Webb, “how can they expect the Gospel to find an audience among those never convicted of a crime?” At First Things, Webb argues that revival of Christianity will only come when we reform America’s prisons:

Prisoners are test cases of how Christians deal with sinners in extremis. I don’t just mean that compassion for the imprisoned can serve as a corroboration of Christian charity, although that is surely true. I mean that the whole experience of imprisonment is absolutely central to the coherence and credibility of the Gospel message. How can captivity, a great biblical theme, have any meaning today if we treat incarceration as nothing more than “serving time”? How can salvation be proclaimed as the ultimate joy even in this life if we live in a society that continues punishing prisoners long after they have been released?

One of the strongest parallels between prisons and theology has to do with our conceptions of the afterlife. For example, many people treat the possibility of rehabilitation behind prison walls with the same skeptical indifference that even devout Catholics now bestow upon purgatory: We can’t even fathom how moral change happens, if at all, in either place, so we leave its remote possibility up to God. Cynicism at home breeds disbelief abroad. Nobody believes that isolation and humiliation reform criminals, just as nobody really believes that a cleansing fire burns away unconfessed sins in purgatory, yet without any plausible alternatives to humiliation or fire, the healing effect of punishment remains as mysterious for the Church as it does for the judicial system.

Read more . . .

Blog author: dpahman
Wednesday, September 3, 2014
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City Summer 2014In the most recent issue of The City, I have an essay on Orthodoxy and ordered liberty. I argue that Orthodox theological anthropology, which distinguishes between the image and likeness of God and two forms of freedom corresponding to them, fits well with the classical understanding of ordered liberty.

In particular, I examine these freedoms with regards to the family, religious liberty, political liberty, and economic liberty, arguing that the Orthodox ascetic tradition has much to offer to modern Christian social thought with regards to how best to order the freedom we have by virtue of being created after the image of God toward that freedom from passion and sin that finds its fulfillment in the likeness of Jesus Christ.

Of interest to our readers here, with regards to economic liberty, I write,

We are created with a capacity for freedom, autexousio, to be used for the purpose of the moral freedom of theosis: eleutheria. Thus, just as we ought to offer up our bodies as living sacrifices to God (cf. Romans 12:1), so also we are to offer up God’s creation to him through our labor. God has given us the earth in order “to tend and keep it” in a paradis[ai]cal state (Genesis 2:15). Thus, acknowledging … our propensity for failure, we nevertheless have a duty to make of God’s creation what we can, imitating the creativity of God and exercising the dominion he gave us (Genesis 1:26).

We must, then, have liberty in society to freely cultivate the resources of the earth for the sake of the higher good of self-sacrificing love. Helen Rhee affirms in Loving the Poor, Saving the Rich, her study of wealth and poverty in the early Church, the consistent patristic teaching of both the affirmation of private property rights and our moral duties to use our property for the good of others (what is known in the West as the “universal destination of goods”)….

You can read the full article online here.

And while you’re at it, take the time to subscribe to The City. It’s free and published in print and online three times a year. Subscribe here.

Accra Confession 2004The Accra Confession, a document arising out of the Reformed ecumenical movement, was promulgated ten years ago. At the time, Rev. Jerry Zandstra and I wrote with some rather harsh criticisms of the document.

In the meanwhile, the original group that organized the Accra Confession, the World Alliance of Reformed Churches, merged with a smaller ecumenical group, the Reformed Ecumenical Council, to create the World Communion of Reformed Churches (WCRC). At the Uniting General Council held at Calvin College in 2010, where the status of the Accra Confession for the new movement was to be determined, the Acton Institute distributed a packet of material, including a book-length engagement with the Accra Confession and the larger mainline ecumenical movement’s economic witness.

In Ecumenical Babel I devote a full chapter to the Accra Confession as perhaps the most imbalanced and skewed of all the mainline ecumenical documents on economic justice. For other critical engagements of the Accra Confession, I recommend Stan du Plessis, “How Can You Be a Christian and an Economist? The Meaning of the Accra Declaration for Today,” and Roland Hoksbergen, “The Global Economy, Injustice, and the Church: On Being Reformed in Today’s World.”

There are a number of celebratory posts recognizing the anniversary of the confession at places like Ecclesio, and for a critical engagement of Ecumenical Babel you can read an essay by Christopher Dorn in Perspectives. (Ecumenical Babel was also reviewed for CommentCalvin Theological Journal, Journal of Markets & MoralityJournal of Interdisciplinary Studies, and Journal of Ecumenical Studies. I respond at some length to Dorn’s essay in my latest book, Get Your Hands Dirty.)

The World Communion of Reformed Churches purports to represent 80 million Christians of 229 member denominations in 108 countries. An ecumenical group of this significance and diversity can do better than the Accra Confession in its social witness, and after ten years, it must do better.