Posts tagged with: christianity

Blog author: jcarter
Friday, November 16, 2012
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In 1958, Leonard Read published his brilliant essay, “I, Pencil.” The Competitive Enterprise Institute recently released a wonderful video that illustrates Read’s point that the creation of a pencil requires an unfathomable level of complexity and undirected cooperation.

Read’s original essay was written from the point of view of the pencil and the humble writing implement explains why it is as much a creation of God as a tree.


Since only God can make a tree, I insist that only God could make me. Man can no more direct these millions of know-hows to bring me into being than he can put molecules together to create a tree.

For Christians the idea that God creates trees is uncontroversial since that claim is made directly in Genesis 1:12. But where do we get the idea that God creates pencils? I believe it comes from a few verses later, in Genesis 1:28, when God blesses mankind . . . and then puts us to work.

And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (ESV)

In the Reformed tradition, this command is often referred to as the “cultural mandate.” As Nancy Pearcey explains in her book Total Truth:
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Over at Crisis Magazine, Acton Research Director Samuel Gregg has an analysis of a recent, and little noticed, article that Pope Benedict XVI published on, among other things, “the Relation of the Church to Non-Christian Religions.” Gregg writes:

This message isn’t likely to be well-received among those who think religious pluralism is somehow an end in itself. Their discomfort, however, doesn’t lessen the force of Benedict’s point.

The context of Benedict’s remarks was the 50th anniversary of Vatican II’s opening. In an article published in the Holy See’s semi-official newspaper, L’Osservatore Romano, Benedict reflected upon his own memories of the Council. Characteristically, however, he used the occasion to make subtle but pointed observations about particular challenges presently confronting the Church and orthodox Christianity more generally: difficulties that no amount of interfaith happy-talk and ecumenical handholding will make go away.

One of Vatican II’s achievements, the pope argued, was the Declaration Nostra Aetate, which addressed the Church’s relationship with non-Christian religions. This document focused on the most theologically-important relationship—Judaism and Christianity—but also ventured remarks about Islam, Hinduism and Buddhism. Without watering down Christianity’s truth-claims, Benedict wrote, Nostra Aetate outlined how Catholics could engage in “respectful dialogue and collaboration with other religions.”

Then, however, Benedict made his move. With the passage of time, he noted, “a weakness” of Nostra Aetate has become apparent: “it speaks of religion solely in a positive way and it disregards the sick and distorted forms of religion.”

Read “Benedict XVI and the Pathologies of Religion” by Samuel Gregg on the website of Crisis Magazine.

Blog author: jballor
Tuesday, November 6, 2012
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A prayer “For the Nation,” from the BCP:

Lord God Almighty, who hast made all the peoples of the earth for thy glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with thy gracious will; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

Russian Orthodox Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, met with Pope Benedict XVI at the Vatican on Oct. 16 after the session of the Synod of Bishops of the Roman Catholic Church.

In an interview for Acton’s Religion & Liberty quarterly, the Russian Orthodox bishop in charge of external affairs for the Moscow Patriarchate, Metropolitan Hilarion (Alfeyev) of Volokolamsk, warned that that the situation for the Christian population of Syria has deteriorated to an alarming degree. Hilarion compared the situation today, after almost two years of fighting in Syria, as analogous to Iraq, which saw a virtual depopulation of Christians following the U.S. invasion in 2003.

The Russian Orthodox Church has been among the most active witnesses against Christian persecution around the world, particularly in the Balkans, North Africa and the Middle East. In November 2011, Kirill, the Patriarch of Moscow and All Russia, visited Syria and Lebanon. In a meeting with Syrian President Bashar al-Assad, Kirill said that he shared a concern with Assad about the “spread of religious radicalism that threatens the integrity of the Arab world.”

That sentiment has been expressed widely in Christian communities in Syria — some of them dating to apostolic times — as civil war has progressively taken a heavy toll. Now almost two years on, as many as 30,000 people may have perished. Despite having few illusions about the nature of Assad’s autocratic rule, many Christians feared that the Islamist groups, involved in what the West initially viewed as another “Arab Spring” uprising, would eventually turn on them. Indeed this is what has happened. Entire Christian villages have been depopulated, churches desecrated, and many brutal killings have taken place at the hands of the “Arab Spring” insurgents. Most recently, Fr. Fadi Haddad, an Orthodox priest, was found murdered with brutal marks of torture on his remains. Car bomb attacks are now being waged against Christian neighborhoods. (See these backgrounders on the Syrian crisis from the Congressional Research Service and the Council on Foreign Relations). (more…)

HermanBavinckBigToday is Reformation Day, and I wanted to pass along a quote that I have found to embody a valuable perspective about the imperative to always be seeking reform of one’s own life and manners, without needing to tarry for broader social or political change.

The quote appears in the newly-published translation of a work by the Dutch Reformed theologian Herman Bavinck, The Christian Family, which originally appeared in 1908.

The point of departure is his exploration of the institution of the family and its social significance, but Bavinck’s words apply equally as well to efforts for improving other spheres as well:

All good, enduring reformation begins with ourselves and takes its starting point in one’s own heart and life. If family life is indeed being threatened from all sides today, then there is nothing better for each person to be doing than immediately to begin reforming within one’s own circle and begin to rebuff with the facts themselves the sharp criticisms that are being registered nowadays against marriage and family. Such a reformation immediately has this in its favor, that it would lose no time and would not need to wait for anything. Anyone seeking deliverance from the state must travel the lengthy route of forming a political party, having meetings, referendums, parliamentary debates, and civil legislation, and it is still unknown whether with all that activity he will achieve any success. But reforming from within can be undertaken by each person at every moment, and be advanced without impediment.

Vatican II’s Declaration on Religious Freedom is just as timely today as it was fifty years ago, argues Joanna Bogle:

Religious freedom is the issue of the hour: in America, in Europe, in what we (used to?) think of as “the West”. But what is particularly interesting is that this comes just as we are marking the 50th anniversary of the opening of the Second Vatican Council – the Council in which the Church explored the whole question of religious freedom and gave the world a valuable document which established the Church’s approach to this subject for the new millennium.

The Declaration on Religious Freedom, Dignitatis Humanae, emphasised that “all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.” This duty is fundamental. Religious belief cannot be imposed by government edict, or by coercion using the authority of the State. “The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.”

When this was all being debated at the Vatican Council, and in the years immediately following, attention focused essentially on the internal tensions within the Church on the subject. But now the fullness of the importance and value of Dignitatis Humanae is coming into its own, and in circumstances that would have been unimaginable to many of the Bishops gathered in Rome in the 1960s.

Read more . . .

“When Christian institutions attempt to mitigate or compromise this understanding of their mission–often as the result of the political pressure–they morph into shadowy versions of their former selves,” writes Rev. Robert A. Sirico. In this week’s Acton Commentary (published October 24), Rev. Sirico explains that by losing the Christological dimension, Christian charitable work becomes essentially secular. The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.

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