Reading as many blogs as I do, I’m always grateful when I stumble on a great blog post that is not only thoughtful, but relates to some aspect of our work here at Acton. Jason Summers over at Q Ideas has written an interesting piece titled Where Angels Cannot Tread: Science in a Fallen World. In his discussion of science, he notes humanity is uniquely equipped by God to engage with science.
I believe that we Christians especially should listen to what wise men say, and proceed thoughtfully and with prudence where angels cannot tread. In our efforts to study and learn from the creation and in our critiques of others’ efforts to do the same, we should seek to reflect and embody a right understanding of the theology of science, the nature of scientific practice in a pluralistic society, and the role and authority of institutions of science within that society.
Summers concludes due to the position we have received from God, a proper understanding of the theology of science along with the nature of scientific practice and the place of scientific institutions is critical. He discusses these areas in the post.
Among other things, a knowledge of the theology of science is needful for a correct hamartiological understanding of man. Due to man’s fallen state, labor is needed to grasp the “true nature of the world”, a task which Adam was able to do more intuitively. Additional, a correct theology of science will help one understand the inherent lack of neutrality extant in science.
As for faith and freedom, it turns out there’s precious little of either in Panem. But that’s not necessarily such a bad thing, as I argue in today’s piece: “If Panem is what a world without faith and freedom looks like, then Collins’ books are a cautionary tale about the spiritual, moral, and political dangers of materialism, hedonism, and oppression.”
As I note in the piece, the fight over food trucks is not just the stuff of big cities. The Carolina Journal has been following for some time the various dimensions of the political fights over food trucks in North Carolina, in both Raleigh and around the state.
One of the pieces of particular interest shows how political lobbyists for established businesses, in this case restaurants, can use legislation and regulations to squeeze out competition. But as Sara Burrows writes in “Regulations Hinder Food Truck Ministries,” these actions have negative impacts on faith ministries that would otherwise be helping to put people to work and getting them off the government aid rolls.
As Pastor Michael King says,
“But it’s obvious there is not a will in government to help the folks that don’t have jobs to create their own jobs,” he said. “They talk about wanting to create jobs. But it appears the folks they’re concerned about are only those who can go to the bank and borrow a bunch of money and put money in the ground.
“We don’t want them to be on government assistance,” he continued. “But the government is putting these rules in place and forcing the people to go on government assistance. How are you going to bring down government spending if you are putting rules in place so even if people want to create a job for themselves, they can’t?”
A recent study by the Barna Group examines the generation gap within various Christian traditions in the United States. The Millennial Generation (roughly anyone currently 18-29 years old) has become increasingly dissatisfied with their Christian upbringing. According to the study,
… 84% of Christian 18- to 29-year-olds admit that they have no idea how the Bible applies to their field or professional interests. For example, young adults who are interested in creative or science-oriented careers often disconnect from their faith or from the church. On the creative side, this includes young musicians, artists, writers, designers, and actors. On the science-oriented side, young engineers, medical students, and science and math majors frequently struggle to see how the Bible relates to their life’s calling.
There is, it appears, an urgent need for Christian traditions to develop and employ a robust theology of vocation, especially with regards to arts and science related professions. Indeed, according to the article, “The Barna study showed that faith communities can become more effective in working with the next generation by linking vocation and faith.”
As a Millennial myself, I found the study especially fascinating. The approach when I was a teenager was that the bigger the sound system or video screen or the more “alternative” sounding the music, the more likely a church was to keep us around. Maybe I am not a good representative of my generation as a whole, but I remember finding this approach especially shallow and even a little insulting. I wanted a deeper faith, something that stands out from the world around me, not something nearly indistinguishable from it. Perhaps if more churches would take the time to show how the Gospel of Jesus Christ permeates all facets of life, especially our vocations, fewer of my peers would be leaving those churches behind.
Mike Huckabee campaigns in Auburn Hills, Michigan (2008)
Many pundits have said that in recent American history the presidential candidate who has made the most references to God went on to win the election. There may be truth to the theory and already many candidates have rushed to highlight their faith for the electorate. President Barack Obama has utilized the “God talk” too for the upcoming battle. Last week he declared God wants to see the jobs bill passed.
Religion first played a notable role in the presidential election of 1800. In a rematch of the John Adams and Thomas Jefferson race , Federalist allies of Adams accused Jefferson of being “a howling atheist and an infidel.” In the 1980 presidential election, the Jimmy Carter campaign asked Ted Kennedy to attack Ronald Reagan as “anti-Catholic.” Kennedy, of course, dismissed the request out of hand.
If you are in Grand Rapids this Thursday, come here many more anecdotes from presidential campaigns and religion at Derby Station. We will discuss some of the presidential elections where faith was a major issue, such as 1960. In that race, America saw the first and only Catholic elected to the presidency. And is there a better place to discuss how prohibition played into anti-Catholic biases than a pub?
I will offer a short lecture, but this is primarily a discussion so come ready to contribute your own thoughts about religion and presidential campaigns. For all the details, here is the Acton event page and there is a Facebook page for this Acton on Tap as well.
The August issue of Southern Living magazine offers a very good story on the faith of Smithville Baptist pastor Wes White and the community of Smithville, Miss. Smithville was devastated by a tornado that wreaked havoc across the South in late April.
Even in the days we were living with segregation, we all had a hope for a better day. And right now, that’s what we’re doing in Tuscaloosa: We’re hoping for a better day, hoping we come from the ashes of destruction and into a beautiful, more livable American city.
The devastation is a reminder to pray for our fellow citizens who are in the path of Hurricane Irene, and pray that the hurricane has a dull bite. But as my piece in Religion & Liberty points out, if there is to be any destruction along the East Coast, it will largely be the Church and religious organizations that are the first on the scene. They are the ones who will be making a lasting impact in the recovery and restoration of affected communities.
While insensitive political commentators might be looking at the storm as a great opportunity for job creation, most of the effort will come from volunteers. An August 19 story from CNN on the Joplin tornado points out, what many of us already know, the faith community stays in the recovery effort for the duration. Anybody from the Gulf Coast or anybody who has been involved in Hurricane Katrina relief, is aware of the deep commitment and staying power of many charitable faith groups.
We live in the information age, or more accurately referred to as the age of “information overload.” Anyone who has a Twitter account knows what I’m talking about. You may feel like you’re drowning in a flood of Facebook statuses, emails and YouTube videos. With information coming at us every which way, how can we process it all? How do we even know it’s true?
Neoclassical economics assumes people act on the basis of perfect information. With all the information that’s out there, this might seem like a good assumption. Dr. Robert Nelson, a professor of environmental policy at the School of Public Policy at the University of Maryland, does not agree with this theory. In his critique of neoclassical economics at Acton University, he said,
Perfect ignorance is a better starting assumption than perfect information.
Rather than perfect information, perhaps we only need “good enough” information. Economist Vernon Smith claims markets converge toward equilibrium by trial and error. Experiments outlined in his book Rationality in Economics show equilibrium can be reached with a limited amount of information. Similarly, Austrian economist Friedrich Hayek argues that prices are sufficient in signaling value and enabling efficient economic decision making.
An experiment conducted by Paul Andreassen in the late 1980s tested two groups of MIT business students to see how information affects stock investments. One group could only see changes in prices while the second group was allowed to read The Wall Street Journal, watch CNBC and consult experts on market trends. Unexpectedly, the group with less information earned twice as much as the well informed group. His analysis suggests the high-informed group was distracted by the rumors and insider gossip from the extra information. The excess information encouraged them to engage in much more buying and selling than the low-informed group because they were confident their knowledge allowed them to operate more efficiently in the market. In this case, price signals and the invisible hand of the market proved more efficient than an overload of information.
In a world that seems to have all the technology and science to answer life’s greatest questions, we realize it is still imperfect and demand more. For example, many believe that overwhelming forensic evidence was enough to convict Casey Anthony of the murder of her daughter Caylee, but the verdict proved otherwise. The jury demanded more than just DNA; they wanted the exact time of death and a stronger motive.
Information is a necessary prerequisite for belief, but we must be careful not to fall into the trap of doubting Thomas (though we have all been there). Always demanding personal evidence and more proof in order to believe something will only lead to skepticism. A skeptic says he will only believe it if he sees it, but rarely do we ever experience information from a primary source. Should we believe the facts we read in our textbooks? Should we believe what the experts say on the news? Belief always takes a step of faith.
In his encyclical letter Fides et Ratio, Pope John Paul II asks,
Who, for instance, could assess critically the countless scientific findings upon which modern life is based? Who could personally examine the flow of information which comes day after day from all parts of the world and which is generally accepted as true? Who in the end could forge anew the paths of experience and thought which have yielded the treasures of human wisdom and religion? This means that the human being—the one who seeks the truth—is also the one who lives by belief.
In the age of technology and information overload, we should be humbled in our human limitations. Because information is imperfect, it takes a little faith in the invisible hand to reach equilibrium in the free market. But we should not center our faith in free markets because markets are imperfect and will fail as everything else in the world. Information, which is necessarily imperfect, and faith is required in the human pursuit of truth. Whoever knew markets could teach us so much about faith?
Is it conceivable to endorse the cinematic adaptation of Ayn Rand’s libertarian manifesto Atlas Shrugged – as I do – while rejecting the flawed ideology which inspired it?
I would argue, yes. On the one hand, I place the Beatles at the pinnacle of 1960s pop music while concluding that their song “Mr. Moonlight” is wince-inducing to the point of being unlistenable. Likewise, I admire 99.9 percent of G.K. Chesterton’s body of work yet disagree with him on his assertion only men should vote. On the other hand, I disagree for the most part with Camille Paglia’s worldview yet admire her writing style and intellectual honesty.
So it goes with Ayn Rand. Her free-market views were a welcome antidote to New Deal policies and the malignant growth of government programs and crony capitalism. And for the same reasons I warmly welcome the first installment of the planned cinematic trilogy of Rand’s Atlas Shrugged – timed to coincide with the traditional Tax Day this coming Friday – which renders her themes in such a fashion they appear ripped from the headlines of today’s Wall Street Journal.
Atlas Shrugged-Part I captures the malaise of our times in its depiction of a United States of the near future when businessmen look to government to throttle competition by any means necessary (e.g. legislation and regulation) rather than innovating and investing to succeed. Part I ignores Rand’s anti-collectivism, rampant individualism, atheism and, for the most part, libertarian libertinism, to focus on her depictions of government looters and corporate rent seekers.
All this recommends the movie to lovers of liberty properly understood, to borrow a phrase from Russell Kirk. In fact, I’ll go so far as to encourage readers to see the film and skip the book.
My problems with Rand and Objectivism, the ideology of “enlightened self-interest” she founded, go beyond the oft-quoted admonition of Whittaker Chambers in which he expressed her autocratic intransigence led him to read Rand’s command to all detractors real and perceived “to the gas chambers go!” on every page. There is some truth to Chamber’s critique, to be sure, in that any worldview that rejects faith and community eventually succumbs to obduracy leading to what Russell Kirk labeled the “chirping sect” of libertarianism (a phrase he borrowed from T.S. Eliot).
By chirping sect, Kirk intentionally references Edmund Burke’s “insects of the hour” — those libertarians who splinter into ever smaller groups and thereby sacrifice both the personal and common good on the altar of their own narcissism masked as “individualism.” One need only read about the internecine strife within the Objectivist’s ivory tower to note the wisdom of Burke and Kirk. The CliffsNotes version: Arguing with Rand meant immediate exile to intellectual Siberia.
Contrary to Rand’s individualism, the United States since its beginning has congregated in townships and parishes where true democracy flourishes under the express influence of religious faith. Nineteenth-century writers Alexis de Tocqueville and Orestes Brownson both noted these communal incubators and conservators of liberty – small collectives that reflect their respective faiths to advocate for the good of all within their sphere.
As Tocqueville wrote in his seminal Democracy in America:
In the United States the influence of religion is not confined to the manners, but it extends to the intelligence of the people. Amongst the Anglo-Americans, there are some who profess the doctrines of Christianity from a sincere belief in them, and others who do the same because they are afraid to be suspected of unbelief. Christianity, therefore, reigns without any obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate, although the political world is abandoned to the debates and the experiments of men. Thus the human mind is never left to wander across a boundless field; and, whatever may be its pretensions, it is checked from time to time by barriers which it cannot surmount. Before it can perpetrate innovation, certain primal and immutable principles are laid down, and the boldest conceptions of human device are subjected to certain forms which retard and stop their completion.
What binds society together? The libertarians reply that the cement of society (so far as they will endure any binding at all) is self-interest, closely joined to the nexus of cash payment. But the conservatives declare that society is a community of souls, joining the dead, the living, and those yet unborn; and that it coheres through what Aristotle called friendship and Christians call love of neighbor.
Elsewhere in his essay, Kirk delineates the differences between individualism as expressed by Rand and her like and the community spirit so intrinsic to our national character by invoking Eric Voegelin, whom, Kirk states:
[R]eminds us – is not between totalitarians on the one hand and liberals (or libertarians) on the other; rather, it lies between all those who believe in some sort of transcendent moral order, on one side, and on the other side all those who take this ephemeral existence of ours for the be-all and end-all-to be devoted chiefly to producing and consuming. In this discrimination between the sheep and the goats, the libertarians must be classified with the goats – that is, as utilitarians admitting no transcendent sanctions for conduct. In effect, they are converts to Marx’s dialectical materialism; so conservatives draw back from them on the first principle of all.
In short, capitalism and the toxic individualism of Rand and others for the instantaneous benefits supposedly granted leads to liberty misunderstood in the forms of materialism and licentious behavior – both antithetical to liberty properly understood as the fully realized temporal life in community and faith.
So I’m thankful Atlas Shrugged-Part I avoids the toxic elements of Rand’s so-called “philosophy” and am hopeful the subsequent installments of the film trilogy steer clear of the same pitfalls. By all means, see the film and avoid the book.
On February 17, those in the Grand Rapids area should plan on attending Acton on Tap at Derby Station in East Grand Rapids for a discussion about the faith of Ronald Reagan and its impact in America and the world. The discussion starts promptly at 6:30 p.m., plan on arriving a little earlier for a good seat. My commentary from last week is a good primer for the event. Paul Kengor also has an excellent piece in USA Today about Reagan and his faith.
February of 2011 marks Ronald Reagan’s centennial birthday. At the end of last year, President Barack Obama said he was reading Lou Cannon’s biography of the popular president, President Reagan: The Role of a Lifetime. Many commentators have speculated that President Obama is studying the popular president in order to strengthen his connection with the American people. Join us as Acton’s Ray Nothstine leads a discussion about Ronald Reagan’s America, his faith, and the relevancy of his life and presidency for today.
Radio Free Acton hits the web once again today, this time featuring an exchange between Hunter Baker, author of The End of Secularism, and Jonathan Malesic, author of Secret Faith in the Public Square: An Argument for the Concealment of Christian Identity. Their conversation continues an exchange begun in the Controversy section of the latest issue of Acton’s Journal of Markets & Morality. Should Christians be overt about their faith when operating in the public square, or should Christian identity remain concealed in order to protect the faith from being drained of any real meaning? Baker and Malesic provide some thought-provoking perspectives on this vital question. [Ed. note: As an exclusive for PowerBlog readers, you can read the Malesic/Baker controversy in the Journal of Markets & Moralityhere.]
Additionally, we’re pleased to bring you an interview with Rev. John Armstrong recorded after his December 1st Acton On Tap event on Ecumenism and Ideology, in which we discuss what authentic ecumenism really is, as opposed to ideology.
To listen, use the audio player below: