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.
The Acton Institute has just launched Oikonomia, a new blog at Patheos’ Faith and Work Channel, which will provide resources specific to the intersection of faith, work, and economics. Other partners at the channel include The High Calling, Steve Garber’s Visions of Vocation, and Theology of Work Project, among others.
The blog will include a variety of content from across the Acton ecosystem, including articles, commentaries, video clips, and book excerpts, providing a centralized source of information on whole-life discipleship, stewardship, and human flourishing.
For the Life of the World is an entertaining film series that explores the deeper meaning of Salvation. Have you ever wondered, “What is my Salvation actually FOR?” Is it only about personal atonement, about getting to heaven, or something that comes later? Is it just to have a “friend in Jesus?”
Join Evan Koons and his friends – Stephen Grabill, Amy Sherman, Anthony Bradley, Makoto Fujimura, John M. Perkins, Tim Royer and Dwight Gibson – as they discover a “new perspective,” the BIGGER picture of what it means to be “in the world, not of it.” This seven-part film series will help you, your friends, church or organization investigate God’s Economy of All Things – OIKONOMIA (a Greek word that has a lot to say about God’s plan for his creation, the world, and us.)
This Combo Pack includes a letter from Evan and two discs for your player of choice: DVD and Blu-ray. Enjoy seven episodes around 20 minutes each, along with episode teaser videos, a series trailer, and bonus content.
Explore how God’s purposes are woven into every area of our lives: family, work, art, charity, education, government, recreation and all creation! The Bible calls us Strangers and Pilgrims, living in "the now and not yet" of God’s Kingdom Come on earth. We are also called to be salt and light, to have a transforming presence among our neighbors. Rediscover the role of the church and how our lives lived on earth matter in God’s plan for the world.
Designed for deep exploration, the series invites viewers to watch the series again for new insights. Also, check out the companion Field Guide to jump-start group and individual investigation and enhance the film experience! FOR THE LIFE OF THE WORLD Field Guides are available in print or via streaming access at StudySpace.org.
For the Life of the World: Letters to the Exiles is a 7-part series from the Acton Institute that seeks to examine the bigger picture of Christianity’s role in culture, society, and the world. Each Monday until August 18 The Gospel Coalition (TGC) is highlighting one episode and sharing an exclusive code for a free 72-hour rental of the full episode.
Here’s the trailer for episode 5, The Economy of Wonder.
Visit TGC to get the code for the free rental (you have to apply the code today, but once you do the rental is free for 72 hours).
Yesterday, Acton research associate Dylan Pahman made the connection between inequality and poverty alleviation. Today, he continues that argument and explains how the connection affirms the moral merits of economic liberty:
Hayek argued for a stronger connection between inequality and economic progress in his 1960 work The Constitution of Liberty. “New knowledge and its benefits,” writes Hayek, “can spread only gradually, and the ambitions of the many will always be determined by what is as yet accessible only to the few . . . This means that there will always be people who already benefit from new achievements that have not yet reached others.”
Hayek’s basic point is simple: Before many social advancements become common, they first exists as luxuries. “The new things,” writes Hayek, “will often become available to the greater part of the people only because for some time they have been the luxuries of the few.” This applies to much of what the average person in a developed society today takes for granted: automobiles, air-conditioning, refrigeration, tablet computers, smart phones, and so on. Go back far enough, and we might even add clean water and basic sanitation to the list.
The New York Times has a new articled titled “Religious Conservatives Embrace Proposed E.P.A. Rules” that raises the question: are the Times’ editors irredeemably biased or are they just not all that bright?
Presumably, you have to be smart to work for the Times, right? So it must be another example of what my friend and former Get Religion boss Terry Mattingly calls “Kellerism.” Mattingly coined the term Kellerism in homage to former Times editor Bill Keller, who said that the basic rules of journalism no longer apply to coverage of religious, moral, and cultural issues.
Unabashed Kellerism can be the only explanation for using a headline about religious conservatives embracing EPA rules on a story in which not a single religious conservative is quoted as supporting the proposed new EPA rules.
Let’s look at who they try to pass off as “religious conservatives”:
In discussions of political issues, the American public is too often described in a binary format: Left/Right, Republican/Democrat, Red State/Blue State. But a new survey by the Pew Research Center takes a more granular look at our current political typology by sorting voters into cohesive groups based on their attitudes and values:
Partisan polarization – the vast and growing gap between Republicans and Democrats – is a defining feature of politics today. But beyond the ideological wings, which make up a minority of the public, the political landscape includes a center that is large and diverse, unified by frustration with politics and little else. As a result, both parties face formidable challenges in reaching beyond their bases to appeal to the middle of the electorate and build sustainable coalitions.
The new typology has eight groups: Steadfast Conservatives, Business Conservatives, Solid Liberals, Young Outsiders, Hard-Pressed Skeptics, Next Generation Left, Faith and Family Left, and Bystanders. (See addendum below for descriptions of each group.)
Pew Research’s most recent report uses cluster analysis to sort people into these eight groups based on their responses to 23 questions covering an array of political attitudes and values. Here are a few of the interesting highlights from the report:
In his new book, The Great Debate, Yuval Levin explores the birth of America’s Left and Right by contrasting the views of Thomas Paine and Edmund Burke. I’ve written previously on his chapter on choice vs. obligation, and in a recent appearance on EconTalk, Levin joins economist Russell Roberts to discuss these tensions further, addressing the implications for libertarians and conservatives a bit more directly.
It should first be noted that Roberts and Levin offer a dream pairing when it comes to such discussions. Roberts, a self-professed libertarian and classical liberal, offers each guest a unique level of intellectual empathy, meeting even the most vigorous intellectual opponents at their best and brightest arguments (see his discussions with Jeffrey Sachs). Likewise, Levin, while a true-and-through conservative, is not prone to the variety of anti-libertarian caricatures that predominate the Right. If we hope to uncover the actual distinctions between the two, these men are up to the task, and the historical context makes it all the more meaty. Listen to the whole thing here.
About halfway through (36:39), Roberts asks Levin directly how a libertarian might discern between Burke and Paine, admitting sympathies for both sides. Levin answers with a lengthy response, noting, first, how libertarians typically take a more Burkean approach to centralized knowledge and power:
There is a strong and important strand of libertarianism that is very Burkean, because it emphasizes especially the limits of our knowledge and the kind of skepticism about the uses of power. And so ultimately believes that power needs to be restrained because there are permanent limits on what we can do…And it inclines many libertarians to market economics and to restraints on the role of government and the power of government. And in that sense aligns them with a lot of Conservatives who think more like Burke. (more…)
The Book: Milton Friedman: A concise guide to the ideas and influence of the free-market economist by Eamonn Butler
The Gist: As the subtitle suggests, this short book provides a concise overview of the ideas and influence of the late economist, Milton Friedman
The Quote: “[T]he supporters of tariffs treat it as self-evident that the creation of jobs is a desirable end, in and of itself, regardless of what the persons employed do. That is clearly wrong. If all we want are jobs, we can create any number—for example, have people dig holes and then fill them up again, or perform other useless tasks. Work is sometimes its own reward. Mostly, however, it is the price we pay to get the things we want. Our real objective is not just jobs but productive jobs–jobs that will mean more goods and services to consume.”
The Good: The book includes numerous direct quotes from Friedman . . .
The Blah: . . . but far too many of the quotes are taken from an interview in Playboy magazine rather than from Friedman’s own writings.
Critics of homeschooling have long maintained that it fails to inculcate students with the civic virtues necessary to maintain our republican form of democracy. But a new study finds that when it comes to willingness to extend basic civil liberties to people who hold views with which one disagrees, homeschooled students are more tolerant than their peers:
Scholar Albert Cheng’s just-published fascinating and provocative study provides one of the first solid portions of empirical evidence about whether the homeschooled become more or less politically intolerant than others. The researcher’s purpose was to compare college students from different school types – public school, private school, and homeschool – by analyzing political tolerance outcomes. That is, are students from any particular school background more or less politically tolerant than others? Political tolerance is “… defined as the willingness to extend basic civil liberties to political or social groups that hold views with which one disagrees” (p. 49).
Cheng used an instrument (e.g., a questionnaire) called the “content-controlled political tolerance scale.” In its first of two parts, the “… scale provides the respondent with a list of popular social and political groups, such as Republicans, gay-rights activists, or fundamentalist Christians. The respondent is asked to select the group with beliefs that he opposes the most … The second part of the political tolerance scale measures the respondent’s willingness to extend basic civil liberties to members of his least-liked group” (p. 55). Participants were asked to respond to items such as the following:
1. “The government should be able to tap the phones of [the least-liked group].”
2. “Books that are written by members of the [the least-liked group] should be banned from the public library.”
3. “I would allow members of [the least-liked group] to live in my neighborhood.” (p. 60)
With this scale, he studied students at a private university in the western United States. These students came from a variety of schooling and racial/ethnic backgrounds.
The study found that “those [college students] with more exposure to homeschooling relative to public schooling tend to be more politically tolerant.”