Posts tagged with: christianity

Blog author: rnothstine
posted by on Thursday, March 11, 2010

Power Line has a post over at its site titled “Why Don’t Christians Care?” Glenn Reynolds at Instapundit also linked to the post today. Powerline’s question refers to the lack of concern from the “mainstream” Christian community on Christians being massacred by Muslims in the Middle East and Africa. It’s a great question to ask.

Just for the record, we want to remind people that the Acton Institute cares. Last month I wrote a piece that received a lot of attention on the plight of Egypt’s Coptic Christians. It’s also an issue we heavily address in the next issue of Religion & Liberty, which features an interview with Nina Shea. Shea talks about many pressing issues concerning global Christian persecution. An exclusive preview of the interview is currently available on the PowerBlog. Christianity Today referred to Shea as the “Daniel of Religious Rights.”

Blog author: rnothstine
posted by on Friday, February 26, 2010
Nina Shea

Nina Shea

In the next issue of Religion & Liberty, we are featuring an interview with Nina Shea. The issue focuses on religious persecution with special attention on the ten year anniversary of the fall of communism in Eastern Europe. A feature article for this issue written by Mark Tooley is also forthcoming. Tooley is president of the Institute on Religion and Democracy in Washington D.C. In regards to Shea, the portion of the interview below is exclusively for readers of the Powerblog. In this portion of the interview Shea discusses Egyptian Copts, Sudan, President Barack Obama’s record on religious freedom and Iranian dissidents. Below is a short bio of Shea:

Nina Shea has served as an international human-rights lawyer for over twenty years. She joined the Hudson Institute as a senior fellow in November 2006, where she directs the Center for Religious Freedom. For the ten years prior to joining Hudson, She worked at Freedom House, where she directed the Center for Religious Freedom, which she had founded in 1986.

Since 1999, Shea has served as a Commissioner on the U.S. Commission on International Religious Freedom, an independent federal agency. She has been appointed as a U.S. delegate to the United Nation’s main human rights body by both Republican and Democratic administrations. She recently spoke with Religion & Liberty’s managing editor Ray Nothstine.
(more…)

The Birth of Freedom opens and closes with Martin Luther King, Jr.’s iconic “I Have a Dream” speech. King appealed to Americans to live out the true meaning of this nation’s creed that all men are created equal. The documentary sets that appeal within the broader context of the Christian West’s slow but ultimately triumphant march to freedom.

Send it to a friend or loved one. Let freedom ring.

Blog author: rnothstine
posted by on Friday, January 15, 2010

The devastation in Haiti is heartbreaking. For most of us, it is far too easy to be distracted from the tremendous need right now in Haiti because of our own daily circumstances. In many ways I reacted similarly to Jordan Ballor when he confessed he initially thought reports of the earthquake had to be exaggerated. I say that because I was living in Cairo, Egypt when they had a 5.8 earthquake in 1992. The earthquake caused destruction to some buildings in the older part of the city, and the fatalities grew to over 500. While the loss of life was tragic in itself, for most people life did not change in Cairo. CNN at the time was broadcasting widespread destruction and fatalities in Cairo in front of the few buildings that were totally demolished. This reporting caused my mom to panic who was visiting Turkey at the time and other relatives in the United States were left scrambling trying to contact my family in Egypt.

Amid the devastation, chaos, and suffering the good news we see, and there is not a lot, is the U.S. involvement in Haiti. Many pronouncements today focus upon the supposed havoc our country wrecks around the globe, but no other country has ever proved to be more responsive, compassionate, and giving than this country when moved by suffering. It’s a comforting testimony to the character, faith, and compassion of so many Americans. Another blessing for Haiti will be the long term assistance and stability Haiti will receive, with so much of it coming from faith based relief efforts. See my post dealing with the exceptional service faith based groups and churches have provided for victims of Katrina. While governmental agencies largely botched much of the Katrina relief effort, it was church groups and agencies who were the first responders with shelter, water, and hot meals. This was the case in my former neighborhood on the Mississippi Seacoast. Many of those faith groups are still actively involved there as they are committed to long term rebuilding efforts.

One greatly needed federal body of assistance for Haiti is the U.S. Armed Forces. The U.S. military is simply the greatest in the world and the security they can provide for a country that is plagued by poverty, lawlessness, and corruption is critical. The Marines have a unique and catchy unofficial motto, “No greater friend, no worse enemy.” The U.S. Armed forces will be a great friend for Haiti, as they have been before in recent history. Sometimes people forget the immense problems with aid distribution when there is no rule of law and rampant corruption in a country. In an upcoming Religion & Liberty interview with Nina Shea at the Hudson Institute, she will also powerfully remind us about the severe obstacles of trying to transform human rights without morally challenging the corrupt and tyrannical leaders who violate those rights.

The American Christian missionary community in Haiti is substantial, largely because the needs there are so severe. This was the case long before this horrific earthquake; it will be even more so now. Please continue to pray for the protection and work of missionaries in Haiti and support them financially. Many local churches already support ministries in Haiti as well. We know they have the ability to make a tremendous impact. Find out what your local church is doing to help, and find out how you can help them. Some other good news that will emerge from this suffering will be the wonderful testimonies of compassion in the name of the Gospel. As is the case in so many tragedies, many of the best people in Haiti providing comfort will be those specifically called there by the king of Kings.

Blog author: eschansberg
posted by on Wednesday, December 23, 2009

I love the song, “Mary, did you know?”

Reflect on the words

The Incarnation is at the heart of the Gospel– not just that Jesus came
as the GodMan in bodily form,
as the ultimate sin-bearer,
as the Perfect High Priest offering Himself
as the Perfect Sacrifice for our sins.

Beyond that, consider the manner of the Incarnation– He didn’t just
roll down here for a week,
hop on a cross,
and rise from the dead.

He lived our kind of life
from cradle
to cross…

For the full post, click here

Blog author: jballor
posted by on Monday, November 23, 2009

Contrary to the belief of some, the two realities referred to in the title of this post are not identical.

But the discussion around a recent Boston Globe article reminds me of the saying from Jerry Taylor, a senior fellow at the Cato Institute, “Capitalism without the threat of bankruptcy is like Christianity without the threat of hell. It doesn’t work very well.” It may well be that capitalism without the threat of hell doesn’t work very well either.

The Globe piece refers to a bit of research that links belief about punishment in the afterlife with economic development. This is important, since “knowing exactly how and when God influences mammon could lead to smarter forms of economic development in emerging nations, and could add to our understanding of how culture shapes wealth and poverty.”

It is promising that there is “a larger movement in economics, in which the field is looking beyond purely material explanations to a broader engagement with human culture, psychology, and even our angels and demons.”

Blog author: jballor
posted by on Monday, November 9, 2009

From the opening page of Lester DeKoster’s Communism and Christian Faith (1962):

For the mysterious dynamic of history resides in man’s choice of gods. In the service of his god — or gods (they may be legion) — a man expends his energies, commits his sacrifices, devotes his life. And history is made. Understand Communism, then, as a religion; or miss the secret of its power! Grasp the nature of this new faith, and discern in contrast to it the God who alone can oppose its onward march; or misapprehend the character of the contest in which mankind is engaged, and misconceive our own historic task.

Blog author: jballor
posted by on Monday, October 19, 2009

Arnold Kling continued last week’s conversation about the relationship between conservatism and libertarianism over at EconLog.

Kling’s analysis is worth reading, and he concludes that the divide between conservatives and libertarians has to do with respect (or lack thereof) for hierarchical authority. Kling does allow for the possibility of a “secular conservative…someone who respects the learning embodied in traditional values and beliefs, without assigning them a divine origin.”

I’m certainly inclined to agree, and I think there are plenty of historical cases of such a “secular” conservatism. The question at issue really is, though, whether there is room for a “religious libertarian.” Kling distinguishes between progressives, libertarians, and conservatives on the basis of their answer to the question of what fuels social progress: movements and leaders, liberty and markets, or religion, respectively.

But it’s not clear to me that any of these options are exclusive. Indeed, one could quite coherently argue that proximate causes of social progress are primarily liberty and markets and that these are means of a common or general sort of divine grace.

The question, then, comes down to whether you think religion and liberty are ultimately and fundamentally opposed. Many secular libertarians suppose that they are. This is a flawed and ultimately untenable position, a development of a particularly closed off and secularized form of Enlightenment rationalism and anthropological arrogance (of course I say this as a Christian believer and as a theologian).

As with so many things, it comes down to a question of first principles. If libertarianism means that any and every human commitment must be subsumed to liberty as an end in itself, then any (other) meaningful religious commitment is excluded.

On the question of respect for authority, we should not be so quick to simply lump all religious adherents, or Christians in particular, into a category that views the state as such as divine. This is a very complicated historiographical and theological question, but the Christian tradition’s ambivalence toward the state is clear. The institution of civil government is most certainly a divine ordinance. This does not amount to a gross or crass blessing of a “divine right of kings” that allows for unlimited or unrestrained use of coercive force in the pursuit of any arbitrary agenda.

Kling’s claim that “the state historically derives from gangs of thugs demanding protection money from settled farmers and herders,” even if taken as true, does not rule out a divine origin. We are talking about two completely different levels of causality, in a way analogous to my previously noted relation of divine grace to liberty and markets. One need not rule out the other. God works through means.

And as I’ve noted previously, we have to take into account a standard of justice or equity, which whether communicated through the natural law or the Ten Commandments restricts legitimate civil authority (see the claim regarding OT Israel as a constitutional monarchy).

Augustine himself writes,

Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity. Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping hostile possession of the sea, he answered with bold pride, “What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a great fleet art styled emperor.” (City of God, Book IV, Chapter 4, “How Like Kingdoms Without Justice are to Robberies.”)

Kling’s claim regarding the historical origin of governments and Augustine’s description don’t seem that far off from each other. At least in Augustine’s case, he certainly didn’t think that such an account was any evidence against the existence of God or the legitimacy of just civil government.

Working as we do here at the intersection between economics and theology, the relationship between various kinds of classically liberal, libertarian, Austrian, and other economic modifiers and religion in general and Christianity in particular is in constant view. Sometimes the conversation is friendly, sometimes not so much. Sometimes the differences are less apparent, sometimes more.

Once in awhile a piece will appear on the Acton site or from an Acton writer that brings this discussion to the fore. Last week’s commentary by Anthony Bradley is a great example. Responses to his piece varied, but on a number of fronts his juxtaposition of the external coercive regulation of government and the internal moral guidance of religious faith was attacked.

Some equated religion with government, with the former being “merely unelected.” Others resorted to long critiques of the idea that religion and libertarianism have anything in common, engaging not only the substance of the issues but also delving into rhetorically questionable sidetracks, although some charitably noted, “At no point did Bradley seem to advocate the use of state force to promote Christianity.”

A few recent exchanges over at the First Thoughts blog contribute directly and helpfully to this conversation. Hunter Baker, an adjunct scholar with the Acton Institute and a contributor here at the PowerBlog, posted an excerpt from “a plenary panel session on the question of whether libertarians and social conservatives can get along.” Baker calls the two groups “co-belligerents in the cause of liberty.” Baker’s comments were inspired in part by an earlier piece appearing in Religion & Liberty, “Can Libertarians and Social Conservatives find Common Ground?”

Joe Carter responded by highlighting a piece by Russell Kirk, “Libertarians: the Chirping Sectaries,” (PDF) which Carter calls “the greatest political essay on conservatism and libertarianism of the last thirty years—if not of the twentieth century.” In this acerbic and far-ranging essay, Kirk calls libertarians “the little sour remnant” and contends that beyond a shared opposition to collectivism, conservatives and libertarians have nothing in common.

There is no doubt some truth both to Baker’s and to Kirk’s claims. The question has in part to do with a definition of terms and the corresponding identification of those to whom “conservative” and “libertarian” refer. We must of course recognize that those who self-identify as libertarian or classical liberals are not a uniform party, and the same is true for religious or “social” conservatives. There are at least a half dozen or so schools or varieties of libertarianism, and there is diffusion and disagreement on any number of principles and concrete issues.

Arnold Kling makes a helpful distinction between “civil societarians” and other “strands” of libertarianism. My own way of parsing the terms is to distinguish broadly between libertarianism as a political philosophy and libertarianism as a world-and-life view (Weltanschauung). The former is much more limited in scope than the latter.

For the former, liberty is man’s highest political end. But it is not man’s highest end. Politics and its ends are means towards other, more diverse social and more important theological ends.

For those whose libertarianism is an all-encompassing ideology, as Kirk says, for whom there is a “fanatic attachment to a simple solitary principle–that is, to the notion of personal freedom as the whole end of civil social order, and indeed of human existence,” there can be little if any room for a competing and alternative system of faith and life, e.g. Christianity.

As Lord Acton said,

Now liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for security in the pursuit of the highest objects of civil society, and of private life.

That little modifier “political” makes all the difference. Lord Acton limits liberty as the “highest political end,” but immediately proceeds to relate and subsume politics to other spheres of life.

Kirk proceeds to point out some of the specific differences between the two worldviews, including the attitudes toward the existence of the State as well as moral duties and positive rights.

It is only in this latter sense of libertarianism as a worldview, as a competitor with and alternative to other worldviews (including Marxism and Christianity), that Kirk’s conclusion can be judged entirely accurate: “When heaven and earth have passed away, perhaps the conservative mind and the libertarian mind may be joined in synthesis—but not until then.”

Blog author: jballor
posted by on Wednesday, October 7, 2009

From the vision of the New Jerusalem in Revelation 21 to Augustine’s City of God, the civitas is an enormously pervasive and rich biblical and theological theme. On the contemporary scene there area number of indications that evangelicals are looking more deeply and critically at engagement with the “city” as a social, political, ethical, and theological reality. This is part of the explicit vision of The King’s College in New York City, for instance, where Acton research fellow Anthony Bradley is currently a visiting professor of theology. At Houston Baptist University, the publication aptly named The City, “featuring leading voices in Christian academia and elsewhere on the critical issues of the times.”

North of the border, the Canadian think-tank Cardus has long examined the issues surrounding Christian cultural engagement, particularly within the dynamic matrix of what we call “cities.” Recently Cardus published critical perspectives from Darryl Hart and Nelson Kloosterman, “The Gospel and the City: What’s a Believer To Do?”

For a number of years now the Acton Institute has produced specialized conferences focused on the more specialized call to move “Toward a Free and Virtuous City.” The most recent installment of the “City FAVS” took place last month in Weehawken, New Jersey, and featured Dr. Bradley, Rudy Carrasco, Acton president Rev. Robert A. Sirico, and Michael Lee of Georgetown University.

As the Lord said to Jonah of that ancient capital, “But Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city?”