Posts tagged with: christianity

On January 18-19, over 200 Christians gathered at the Common Good RVA event in Richmond, VA, to “explore what it means to see our everyday work as a meaningful part of our Christian calling.” Barrett Clark, director of strategy and analytics for Ivy Ventures, attended the event and provided a helpful summary to On Call in Culture.

By Barrett Clark

Common Good RVAThroughout history, the term “common good” has been used in a variety of ways, taking on various meanings, often in the service of personal or political ends.

At the recent Common Good RVA event in Richmond, VA, hosted by Christianity Today and two Richmond churches, local believers were challenged to give meaning to the phrase in their faith and daily lives. As the event sought to affirm, the Common Good is ultimately God–acting through his people, by his delegation.

The conference was an extension of Christianity Today’s This is Our City series, which covers Christian-led cultural renewal efforts in several American cities, whether it be selling mattresses or providing low-cost lighting to the developing world. With a band, beards, and a program broken up by videos and tweets, the event had all the signs of a conference geared toward 20- and 30-something creatives and young professionals.

Andy Crouch, senior editor of Christianity Today, led the event, covering some of the main points from his book, Culture Making. Pointing to the current state of American Protestant church, Crouch drew parallels with 19th-century Pope Leo XIII, who chose to lead from a position of spiritual power when the Catholic Church lost a degree of temporal power in physical territory and earthly governance. In a similar way, Crouch argued, today’s American church is losing some of its own temporal power when it comes to directly influencing government, policy, and power. Once again, we are pressed to rely more heavily on spiritual power, engaging society and culture for the Common Good at lower, closer levels of human interaction and engagement. (more…)

A new study conducted by Barna Group shows millions of adults—particularly evangelicals—are worried that our religious liberties are being threatened:

First, Americans have a relatively gloomy view of religious freedom in the U.S. Many Americans express significant angst over the state of religious freedom in the U.S. Slightly more than half of adults say they are very (29%) or somewhat (22%) concerned that religious freedom in the U.S. will become more restricted in the next five years. As might be expected, those who are religious are more concerned than those who aren’t—particularly Christians more so than those adherents to other faiths. Practicing Protestants (46% very concerned) are more worried about this prospect than others; yet, 30% of practicing Catholics are also concerned. Barna-defined evangelicals, who meet a series of nine theological criteria, are among the most likely to be concerned about such restrictions (71%).

Not only are most Americans worried about the future of religious freedom, many feel the restraints have already started. One-third of adults believe religious freedoms have grown worse in the last decade. Among practicing Protestants, nearly half (48%) say they perceive freedom of religion to have grown worse in recent years. Three out of five evangelicals (60%) perceive religious freedoms to have grown worse.

Read more . . .

Acton Institute Research Director Samuel Gregg was recently featured on three different radio shows. He discussed Becoming Europe as well as the complications resulting from a growing religious diversity in Europe.

Gregg was the featured on KSGF Mornings with Nick Reed as the author of the week, discussing Becoming Europe. Listen to the full interview here:

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He also discussed Becoming Europe on the  Bob Dutko Show.  Listen here:

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Al Kresta interviewed Gregg on Kresta in the Afternoon, in order to discuss a recent statement by Archbishop Dominique Mamberti, Secretary for Relations with States in the Roman Curia.  He sad that the growing religious diversity in European society has produced a “corresponding hardening of secularism.” Gregg and Kresta address problems in Europe relating to secularism, pluralism, and a growing loss of rule of law. Listen to the interview here:

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If you would like to know more about or purchase a copy of Becoming Europe, click here.

Great Divorce, C.S. LewisI recently discussed our pesky human tendency to limit and debase our thinking about economics to the temporary and material. Much like Judas, who reacted bitterly to Mary’s outpouring of expensive ointment, we neglect to contemplate what eternal purposes God might have for this or that material good and the ways through which it might be used or distributed.

C.S. Lewis captures the tendency powerfully in his book, The Great Divorce, providing a clear contrast of heaven and hell through a series of conversations and spiritual choices.

Beginning the story in a dreary town described as being “always in the rain and always in evening twilight,” Lewis provides us with a setting very much like earth but with a bit more darkness and—take note—a bit more surface-level comfort and security (“they have no Needs,” as one character describes it).

Lewis follows one man’s journey beyond the town (which we quickly discover to be hell or some type of purgatory), toward an ever-increasing light (which we quickly discover to be heaven). Along the way, he encounters a series of fellow travelers, each struggling with his or her own obstacle to the divine—an earthbound idol that must be pried from their paws.

In one particular conversation, Lewis points specifically to the economic sphere, using a character he calls “the Intelligent Man” to propose an economic solution that, according to his limited, earthbound assumptions, will certainly relieve what he believes to be an inevitable, ever-increasing darkness:

What’s the trouble about this place? Not that people are quarrelsome—that’s only human nature and was always the same even on earth. The trouble is they have no Needs. You get everything you want (not very good quality, of course) by just imagining it. That’s why it never costs any trouble to move to another street or build another house. In other words, there’s no proper economic basis for any community life. If they needed real shops, chaps would have to stay near where the real shops were. If they needed real houses, they’d have to stay near where builders were. It’s scarcity that enables a society to exist. Well, that’s where I come in…I’d start a little business. I’d have something to sell. You’d soon get people coming to live near-centralisation. Two fully-inhabited streets would accommodate the people that are now spread over a million square miles of empty streets. I’d make a nice little profit and be a public benefactor as well.

His approach has some charming elements, to be sure. Indeed, if I myself were to encounter a dreary town such as this, I, too, would be quick to emphasize the positive socializing effects of market collaboration and cooperation. “The townspeople boast an unhealthy and isolating sense of entitlement,” I might be tempted to say. “Thus, we should proceed to foster a healthy web of bottom-up independence, interconnectedness, collaboration, and specialization.” (more…)

Blog author: dpahman
Thursday, December 13, 2012
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This past Friday, I had the opportunity to present a paper at the Sophia Institute annual conference at Union Theological Seminary. This year’s topic was “Marriage, Family, and Love in the Eastern Orthodox Tradition.” My paper was titled, “What Makes a Society?” and focused, in the context of marriage and the family, on developing an Orthodox Christian answer to that question. The Roman Catholic and neo-Calvinist answers, subsidiarity and sphere sovereignty, respectively (though not mutually exclusive), receive frequent attention on the PowerBlog, but, to my knowledge, no Orthodox answer has been clearly articulated, and so it can be difficult to know where to begin. To that end, it is my conviction—and a subject of my research—that a historically sensitive, Orthodox answer to this question can found be in the idea of asceticism, rightly understood.

While I will not reproduce my paper here, I wanted to briefly summarize two of its main points that might have broader interest. First of all, what is asceticism? Second, how can asceticism be viewed as an organizational principle of society? Lastly, I want to briefly explore—beyond the scope of my paper—the relevance of this principle for a free society. (more…)

As we reap the benefits of market exchange and observe the many achievements of free trade and globalization, it’s easy to give credit to the market itself, either ignoring or forgetting the supporting individuals, communities, and institutions who actively leveraged it for the common good.

Capitalism is, after all, a mere framework for human engagement. Although the constraints it imposes (“thou shalt not steal”) and the features it elevates (ownership, stewardship, risk, and sacrifice) may fit well within a broader Christian context, it says more about what we can and can’t do than what we might or might not imagine or accomplish.

As Michael Bull recently explained, through capitalism’s continuous process of value creation, it is in many ways similar to a “biblical covenant structure”:

Good businessmen understand how it works. It invariably necessitates the risk and sacrifice of what we now possess for a greater reward. Steve Jobs told us that, and demonstrated it again and again. It takes money to make money. This requires faith in the one who made the promise, even though business people do not recognize the source of the abundance is the hand of God.

Yet, of course, it is different:

God calls Man to work, which involves risk (faith), a sacrifice and some obedience to laws (which include natural and business laws), which will bring fulfillment of the promise — a greater abundance than what you sacrificed. That is where capitalism ends, but it is not where Covenant ends, and here is the problem for which socialism is tendered as a solution. (more…)

Acclaimed and accomplished, Dave Brubeck died December 5 at the age of 91. He is best known as a jazz composer, who once said Duke Ellington was his mentor. He was known to cancel appearances if his racially-integrated band was asked to leave out non-white members. He was an ambassador of sorts, as well:

“Jazz represents freedom, freedom musically and politically,” he says. He notes that his tour “to show how important freedom and democracy are” targeted countries near the then-Soviet Union, including Afghanistan, Iran, Iraq, Pakistan, Turkey and India…

What many did not realize was how much Brubeck’s religious faith infused his music. Of course, he did write religious pieces, such as  “A Light in the Wilderness,” and his setting of Thomas Aquinas’ hymn, “Pange Lingua. He wrote music inspired by the astronauts and their isolation in space, in which he said he referenced Christ’s 40 days in the desert.

He believed the creative process was a sharing in God’s design:

In nature, “there is never a duplication, a snowflake is never duplicated. And think of how many billions come down,” Brubeck says. “If God can create like that, we ought to be able to reflect a bit of that.”

Finally, Brubeck believed that the biblical message of loving one’s enemies was at the heart of his creative process.

In a recent blog post, Acton blogger Joe Carter talked about the “cultural mandate” Christians:

As the theologian and former Dutch Prime Minister Abraham Kuyper once claimed, “No single piece of our mental world is to be sealed off from the rest and there is not a square inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry: ‘Mine!’” Because every aspect of creation belongs to God, he can providentially use our interactions in the economic sphere—whether working at our vocations or engaging in the marketplace—to help us fulfill his cultural mandate.

Clearly, this was a mandate Mr. Brubeck heartily and joyfully participated in, and our world is the better for it.