Posts tagged with: christianity

kuyper12In Guidance for Christian Engagement in Government, a translation of Abraham Kuyper’s Our Program, Kuyper sets forth an outline for his Anti-Revolutionary Party.

Founded by Kuyper in 1879, the party had the goal of offering a “broad alternative to the secular, rationalist worldview,” as translator Harry Van Dyke explains it. “To be “antirevolutionary” for Kuyper, Van Dyke continues, is to be “uncompromisingly opposed to ‘modernity’ — that is, to the ideology of the French Revolution and the public philosophy we have since come to know as secular humanism.”

Greg Forster has compared the work to Edmund Burke’s response to the French Revolution, calling it “equally profound and equally consequential.” And indeed, though written nearly a century later and set within a different national context, Kuyper’s philosophy aligns remarkably close with that of Burke’s.

The similarities are most notable, perhaps, in the area of social order. Kuyper expounds on the subject throughout the book, but in his section titled “Decentralization,” his views on what we now call “sphere sovereignty” sound particularly close to Burke’s, though rather uniquely, with a bit more “Christian-historical” backbone.

Kuyper observes a “tendency toward centralization” among the revolutionaries, wherein “whatever can be dealt with centrally must be dealt with centrally,” and “administration at the lower levels” is but a “necessary evil.” Such a tendency, he concludes, “impels to ever greater centralization as soon as the possibility for it arises.” (more…)

shutterstock_119092402-580x331In his latest column, David Brooks examines the limits of data and “objective knowledge” in guiding or directing our imaginations when it comes to solving social problems.

Using teenage pregnancy as an example, he notes that although it may be of some use to get a sense on the general drivers of certain phenomena, such information is, in the end, “insufficient for anyone seeking deep understanding”:

Unlike minnows, human beings don’t exist just as members of groups. We all know people whose lives are breathtakingly unpredictable: a Mormon leader who came out of the closet and became a gay dad; an investment banker who became a nun; a child with a wandering anthropologist mom who became president.

We all slip into the general patterns of psychology and sociology sometimes, but we aren’t captured by them. People live and get pregnant one by one, and each life and each pregnancy has its own unlikely story. To move the next rung up the ladder of understanding you have to dive into the tangle of individual lives. You have to enter the realm of fiction, biography and journalism.

For the solution, he points to Augustine:

[Augustine] came to believe that it take selfless love to truly know another person. Love is a form of knowing and being known. Affection motivates you to want to see everything about another. Empathy opens you up to absorb the good and the bad. Love impels you not just to observe, but to seek union — to think as another thinks and feel as another feels. (more…)

7figuresReligious polarization is taking place in the Hispanic community, with the shrinking majority of Hispanic Catholics holding the middle ground between two growing groups (evangelical Protestants and the unaffiliated) that are at opposite ends of the U.S. religious spectrum, according to a new survey by the Pew Research Center. Here are seven figures you should know from that report:
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On The Catholic World Report, Acton’s Michael Matheson Miller offers a personal reflection on the recent canonization of Pope John Paul II.

There were pilgrims from all parts of the world: Spaniards, Australians, a remarkable number of French (including a couple whose five young children wore matching jackets), a large group from Equatorial Guinea were also matching with commemorative traditional garb marked with images of Pope John Paul. I saw Slovaks, Americans, Nigerians, Lebanese, Italians, and legions of Poles young and old, waving red and white flags and holding banners. More than one million Poles came to Rome to see their native son raised to the altars. A risk-taking American couple had brought along three of their children, including a five-month-old in a baby carriage. At moments it was unnerving to stand in such a crush of people, yet despite the multitude, nearly everyone kept their calm and minded their manners. It was no European football match.

The love that John Paul II evokes has long perplexed journalists. George Weigel tells the story of a reporter who was stunned to see ninety thousand people in Denver’s Mile High Stadium chanting “JP II We Love You!” She attempted to explain away the faithful as “Vatican plants.” There is an attractiveness about sanctity that doesn’t fit into our normal categories. Perhaps this is why it is easier for the media not to deal with it.

I think we love John Paul II for a very simple reason—because, as St. John says of Christ, “he loved us first.”

Read more of “The Love of Saint John Paul II” by Miller on The Catholic World Report.

Acton Institute, Director of Research, Samuel GreggAs we approach our upcoming April 29th Conference in Rome “Faith, State, and the Economy: Perspectives from East and West“, Acton’s Research Director, Samuel Gregg shares his insights on the relationship between religious and economic liberty and the threats society now faces. Gregg also discusses where he thinks places like Europe and America are heading, as well as what some of the guest speakers will talk about during the conference.

PowerBlog: Why is the Acton Institute’s upcoming April 29th Conference in Rome “Faith, State, and the Economy: Perspectives from East to West” so important and timely?

Samuel Gregg: Religious liberty is obviously an enormous issue today for Catholics as well as other Christians. The sheer number of people who are being killed each year because of their Christian faith should be disturbing for everyone.

What’s often missed, however, is how diminutions in religious freedom affect other liberties, including economic freedom, and vice-versa. Taking away or severely limiting people’s economic liberty because of their religion has been a classic means by which governments have tried to indirectly undermine people’s attachment to their faith. This was one of the tactics used by the government of Queen Elizabeth I against Catholics in England in the sixteenth century, and, I would add, rather successful. And whether it is in the West, the Middle East, or East Asia, we can see this and others patterns emerging in subtle and sometimes not so subtle ways. (more…)

Have Christ and Christianity exerted a positive influence on the development of civilization? Eric Chabot summarizes the evidence that it has, touching on everything from slavery to economics to Medieval church music, and concludes his essay by pointing to an atheist scholar who agrees. What’s the upshot if Chabot is right? Something can be useful and still false, so it wouldn’t prove Christianity true. But recognizing that the Judeo-Christian tradition has benefited civilization, and to a degree unrivaled by any other worldview, should prod one at least to give Christianity a thoughtful hearing.

Discoveries in physics and astronomy offer another reason. (more…)

gerrit-van-honthorst-king-david-harpWe live amid unprecedented economic prosperity, and with the promise of globalization and the continued expansion of opportunity and exchange, such prosperity is bound to grow.

Yet if we’re to retain and share these blessings, such gifts need to be received and responded to with a heart of service, sacrifice, and obedience to God. “Man is not the owner,” write Lester DeKoster and Gerard Berghoef. “He is the overseer…Each of us is steward over those talents and those pounds allotted us by divine providence.”

I was reminded of this while reading King David’s powerful prayer at the end of 1 Chronicles. David had called on Israel to give generously for the construction of the template, and God’s people responded in turn. David gave his “personal treasures of gold and silver,” and the people “gave freely and wholeheartedly to the Lord.”

The story provides a basic lesson in generosity and obedience, but David’s subsequent prayer demonstrates something deeper about the heart of Christian stewardship, offering a fine portrait of how our overarching attitudes and allegiances ought to be aligned: (more…)

Blog author: jcarter
Monday, April 14, 2014
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holyweekWhat is Holy Week?

Holy Week is the week before Easter, a period which includes the religious holidays of Palm Sunday, Maundy Thursday, Good Friday, and Holy Saturday. Holy week does not include Easter Sunday.

When did Holy Week get started?

The first recording of a Holy Week observance was made by Egeria, a Gallic woman who made a pilgrimage to the Holy Land about 381-384. In an account of her travels she wrote for a group of women back in Spain, Egeria describes the Palm Sunday she observed in Jerusalem:

. . . all the children who are [gathered at the top of the Mount of Olives], including those who are not yet able to walk because they are too young and therefore are carried on their parents’ shoulders, all of them bear branches, some carrying palms, others, olive branches. And the bishop is led in the same manner as the Lord once was led.

What is Palm Sunday?

Palm Sunday commemorates Jesus’ triumphal entry into Jerusalem, an event mentioned in all four canonical Gospels. In many Christian churches, Palm Sunday includes a procession of the assembled worshipers carrying palms, representing the palm branches the crowd scattered in front of Jesus as he rode into Jerusalem. Because of the difficulty in some parts of the world of procuring palms for Palm Sunday, leaves from yew, willow, olive, or other native trees are frequently used. The Sunday was often designated by the names of these trees, as Yew Sunday, or by the general term Branch Sunday.

What is Spy Wednesday?

An archaic and infrequently used name for the Wednesday before Easter is “Spy Wednesday”, named for Judas’ becoming a spy for the Sanhedrin.

What is Maundy Thursday?
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TaxCollectorDuring the 20th century, the option for the poor or the preferential option for the poor was articulated as one of the basic principles of Catholic social teaching. For example, in Octogesima Adveniens (1971), Pope Paul VI writes:

In teaching us charity, the Gospel instructs us in the preferential respect due to the poor and the special situation they have in society: the most fortunate should renounce some of their rights so as to place their goods generously at the service of others.

Yet while all Christians — not just Catholics — should express a kinship for the less fortunate, Nathan Duffy reminds us that Jesus also expressed a “special, unique concern for wealthy tax collectors.”
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The following flowchart comes from “Theology That Works,” a 60-page manifesto on discipleship and economic work written by Greg Forster and published by the Oikonomia Network.

Given our tendency to veer too far in either direction (stewardship or economics), and to confine our Christian duties to this or that sphere of life, the diagram is particularly helpful in demonstrating the overall interconnectedness of things.

Oikonomia flowchart, diagram, faith, work, economics

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