Posts tagged with: Jordan Ballor

Yesterday Senator Harry Reid finally proposed a budget plan – one week before the United States is set to default. It is about time that Senate Democrats joined President Obama and House Republicans in offering a concrete budget proposal; however, their budget plan passes the buck onto future generations.

The government cannot continue to leave budget woes to future generations, and this is exactly what Senator Reid is trying to do. In fact, after viewing a video found on his website, he seems rather proud of the fact that his budget proposal doesn’t touch the three largest entitlements—Social Security, Medicare, and Medicaid—which alone consist of 40 percent of federal spending in 2010 (entitlement spending makes up 57 percent of federal spending). Instead of making the tough call, proposing reforms and cuts to spare future generations from the large financial burden these programs bring, the Senate Democrats are deciding to continue with things as they are. Judging by the current financial state of the U.S. this is rather problematic.

The Senate Democrats’ budget proposal disregards the principles of stewardship. By not cutting or reforming entitlements they are not looking long term to ensure the creation of a strong and stable economy for our children and grandchildren.  Jordan Ballor in his commentary “Do Less with Less: What the History of Federal Debt and Tax Leverages Teaches” offers a pretty common sense solution for Senator Reid:

Raising taxes without such assurances, even for such a critical cause as the public debt crisis, is pure folly. To really address the structural deficits at the heart of the federal budget, particularly with respect to entitlement programs like Social Security, Medicare, and Medicaid (which together accounted for 40 percent of federal spending in 2010), the government simply needs to find ways to do less with less.

Entitlements have greatly contributed to our deficit problem, and a sound budget solution will recognize their contribution to the deficit and look to rectify the situation.

As Samuel Gregg articulates in “Deficit Denial, American-Style” the U.S. must pay off its debt if it hopes to economically grow and flourish:

After examining data on 44 countries over approximately 200 years, two economists recently found evidence suggesting that developed nations with gross public debt levels exceeding 90 percent of GDP (i.e., America) find that their medium-growth rates fall by one percent, while average growth declines by an even greater proportion.

The United States can begin down the path of prosperity by shrinking government and doing less with less and fostering an economic climate that is strong and vibrant for future generations.

Also see the Acton Institute’s  Principles for Budget Reform which can be viewed by clicking here.

 

 

 

Space shuttle Atlantis lifts off the launch pad for the final space shuttle mission. Image credit: NASA TV

Imagine you’re eight and you’re given a dog. The first thing your parents say is that you need to take care of him: feed him, play with him in the backyard, and train him so that he doesn’t do bad things in the house. You and the new dog quickly become “the dog and his master.” That well-worn phrase can tell us something about our human instincts. Once something is put under our care, often our kneejerk reaction to “taking care of it” is to rule it or conquer it.

It’s no different with space. And the event of the final shuttle launch of Atlantis is yet another example of our human enthusiasm for conquering what’s before us. This launch, bittersweet as it was, marks the end of one program of curiosity and adventure, as well as the beginning of a new era of space exploration. This new era could include the privatization of programs to continue doing what shuttles like Atlantis have been doing, like replenishing supplies on the International Space Station, as well as take on other new space ventures. There will be debate about the next steps, I’m sure, just as there has always been debate about the space programs themselves.

But between the arguments concerning the pros and cons of space exploration, I believe it’s safe to say that there is general agreement that space has always given us that sense of grandeur and awe which inspires us to explore and conquer. I think it’s also fair to say that our zeal for exploration of creation is an impulse given by God, and one that’s directly in line with being created in the image of the Divine. Joan Vernikos, a member of the Space Studies Board of the National Academy and former director of NASA’s Life Sciences Division, comes close to this truth in her answer to Stephen J. Dubner, author, journalist and blogger, about the worth of space exploration:

Why explore? Asked why he kept trying to climb Everest, English mountaineer George Mallory reputedly replied, “Because it was there.” Exploration is intrinsic to our nature. It is the contest between man and nature mixed with the primal desire to conquer. It fuels curiosity, inspiration and creativity.

This desire to conquer, like all of our tendencies, is tainted with sin, but it has its origins in the characteristics of God. We know historically that the urge to conquer has been coupled with other horrors which we hope we will not repeat as we venture into space. And we also know that God commanded his people to conquer other peoples and also to “fill the earth and subdue it” (Gen.1:28, NIV), which can perhaps be translated into “conquer it.”

Which side of this “primal desire” will lead us into space? We’ve made great strides in our ability to conquer; case in point, the space shuttle Atlantis. But like any great power, it comes with great responsibility, and for Christians, our responsibility is wrapped up in God’s creation, which extends all the way out to the infinity of the cosmos. What’s to be done with it? The coverage of Atlantis has brought lots of ideas concerning this back into the news. We already hear about space property law and space tourism offering “unbeatable views.” There may be interesting and important implications here for the possibility of entrepreneurial growth and encouragement through private companies picking up from where NASA is leaving its retired space shuttles, things that might be explored in another blog post.

In a piece a few years ago, Jordan Ballor mentioned the emerging ideas about property ownership in space and how private companies would like to offer space as a tourist attraction, and what the real purpose of space might be. Speaking of the views of the sixteenth-century reformer Philip Melanchthon, Ballor writes:

Even if Melanchthon’s views were founded on assumptions that subsequent advances in astronomy have disproved, his theological vision is a salient reminder that every part of the created cosmos fills a specific purpose within God’s created order. While we may be uncomfortable with Melanchthon’s belief that “the stars were created by God to tell men what God intended,” we should acknowledge that there are created purposes for the heavenly bodies and seek to understand them.

When we discuss “stewardship of the cosmos,” as Jordan Ballor called it, we must ask whether conquering and stewardship compatible. Valid questions like this arise when we are faced with questions concerning the private ownership of space and the possibility of colonizing other planets. I have no hard and fast answers, except that for Christians, perhaps “conquering” isn’t the best characterization of what we’re doing in space. Our God-given tendencies towards adventure and understanding are compatible with his love of beauty, creativity, and complexity. But where does conquest fit?

Another writer recently posted that maybe the best way to think about it to think of space exploration as worship. Josh Larson discusses how that sense of awe we share when we see shuttles launch into space and see photos from the International Space station of galaxies and stars can be akin to worship. Maybe we can think about coupling them all together: conquering, being a steward, and worshiping, in order to think about how best to approach the discovery and development of the final frontier.

Detroit has has been plagued by the economic downturn more than most cities, and has struggled to recover. However, sometimes gloomy economic conditions breed innovation. That is the focus of Jordan Ballor’s “Let Detroit’s farms flourish” which appeared in the Detroit News.

Ballor explains that residents are putting vacant lots to use by urban farming:

These areas of growth, in the form of cooperatives, community programs and individual plots, represent a significant avenue for the revitalization of the city. The benefits of urban farming are manifold. Otherwise unproductive vacant lots, which have been estimated to number close to 100,000, are put to an economically and socially positive use. Urban farmers learn skills and discipline necessary to have long-term economic success.

For some, urban farming is a necessity, for others, such as the youth, it may be a new opportunity to keep them off the streets; however for everyone partaking, it is form of creativity and responsibility rooted in the Bible:

In these kinds of efforts we see the spark of human creativity and responsibility shine through in the face of adversity. This creativity reflects in a human way the creativity of the divine. The biblical account of creation includes the blessing to humankind, “Be fruitful and increase in number; fill the Earth and subdue it.” (Genesis 1:28). This blessing has been understood to refer to human cultural work in all kinds of areas, including the cultivation of the land and the raising of crops. We find God’s specific injunction to Adam to reflect this aspect of cultivation quite clearly: “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” (Genesis 2:16). And as the Bible begins with human beings caring for a garden, it ends with restored humanity living in a city, the New Jerusalem (Revelations 21).

Unfortunately some Detroit residents are discovering that everyone isn’t encouraging their innovation and desire to farm. City regulations are preventing some from succeeding:

There are perils, of course, and perhaps there are none greater than the political culture of regulation, entitlement and corruption that has marred the city for decades. The city government must not crush this nascent urban gardening movement through superfluous regulation and the instinctive reflex to government control.

This has already happened in the case of Neighbors Building Brightmoor, which maintains gardens on city-owned lots. Reit Schumack, who heads up the group, says that new city regulations will, among other things, prevent him from organizing a youth group as he has done in the past to grow food and sell it at a farmers market. “It’s a beautiful self-sustaining program where 15 kids are busy the entire growing season, make money, learn all kinds of skills, and really, I can’t do this. This is forbidden, what I’m doing,” Schumack recently told Michigan Public Radio.

Let’s hope that Detroit sends a message of hope and encouragement to its residents. In these struggling times, innovation and the entrepreneurial spirit should be encouraged. Detroit’s past has been plagued by a corrupt overregulated political culture. Instead of stifling growth, Detroit should seize upon this opportunity to demonstrate that it is going to take a new path towards creating a political environment that allows it to flourish once again.

Click here the read the full article.

Thrift almost seems like a lost virtue among much of our governing class. It is also true of the general population. We don’t have to just look at our staggering public debt, but consumer credit card debt tells the story too. In a past post on the virtue of thrift, Jordan Ballor reminds us that “thrift is one of the things that separates civilized capitalism from savage consumerism.”

When I worked for U.S. Congressman Gene Taylor in Mississippi, we had a lot of second-hand office equipment. The boss was always serious about saving tax dollars. I know there are still representatives out there that take thrift seriously. However, we should also let the illustration provided by Amity Shlaes on Calvin Coolidge over at National Review sink in, especially given some of the lavish entertainment we hear about in Washington:

For Coolidge, no savings was too small to overlook. Recently William Jenney, the archivist for the state of Vermont at the Coolidge homestead, pulled out for me an old looseleaf notebook. It contained the White House housekeeper’s journal of outlays for White House entertainment. The White House, even then, received tens of thousands of visitors a year; the Coolidges hosted Col. Charles Lindbergh and Ignacy Padereweski, the pianist and politician. There were many days when Coolidge shook 2,000 hands. But he also kept an eye on the budget. For 1926, the housekeeper itemized each purchase for each event; the total was $11,667.10. For 1927 she managed to get the amount down to $9,116.39. The president reviewed this and wrote her a note: “To Miss Riley, very fine improvement.”

Shlaes, who has a forthcoming book on Calvin Coolidge coming out soon, was interviewed in Religion & Liberty’s 2009 fall issue. She discusses her book The Forgotten Man and the Great Depression in the interview.

I have also touched on Coolidge on the PowerBlog. In a post titled “Keep Cool with Coolidge,” I linked to a great recording on Coolidge talking about the cost of government spending. Have a listen:

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Jordan Ballor, research fellow at the Acton Institute, will be a panelist at the American Enterprise Institute’s event “I Hope I Die Before I Get Old” on Wednesday, April 20. The event runs from 6-8 pm at the Wohlstetter Conference Center in Washington (1150 Seventeenth Street, N.W., Washington, D.C. 20036). The panel will be discussing and fielding questions on America’s long-term budget crisis and “The Call for Intergenerational Justice.”

Ballor has been very active in both topics. He recently wrote a commentary titled “Back to Budget Basics” and engaged in a discussion with Gideon Strauss, CEO of The Center for Public Justice and co-author of “The Call for Intergenerational Justice,” on The Call. Audio from the discussion can be found here.

If you plan to attend the event please be sure to register. The American Enterprise Institute will also be broadcasting live footage of the event for those who are unable to make it. To register for the event, find out more information, or to watch the event live on April 20th please click here.

Ballor and StraussAt long last, here’s the audio from our latest community event. On March 10 at Derby Station in East Grand Rapids, Acton hosted an open mic discussion on “A Call for Intergenerational Justice: A Christian Proposal for the American Debt Crisis” featuring Gideon Strauss of The Center for Public Justice – one of the drafters of the statement – and Acton’s own Jordan Ballor.

A mea culpa – in my effort to make sure that the equipment used to record the event was set up correctly and working properly, I managed to neglect to start the recorders on time, and thus the recording begins with the event in progress. The good news is that I realized my error in time to catch the meat of Gideon’s opening argument; the bad news is that I missed his rather witty opening comments, and for that, I apologize to Gideon and to our listeners.

Regardless, the audio of the exchange is available to you below; have a listen and let us know what you think in the comments.

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I’d like to thank Gideon Strauss of the Center for Public Justice and Jordan Ballor of the Acton Institute for their gracious and thoughtful contributions to the discussion of “A Call for Intergenerational Justice” at last night’s Open Mic Night in Grand Rapids. It was an excellent example of the kind of spirited and good natured dialogue we need in confronting the problems of poverty and the national debt.

Earlier this week I pointed out that there was indeed a lot in the “Call” to be recommended. It takes the question of the debt seriously and makes hard recommendations involving both cuts to federal spending and tax increases. Both will be necessary tools for addressing this issue.

My problem with “A Call for Intergenerational Justice” is that I don’t believe these two tools, while both necessary, are sufficient to address the crisis alone. In the short term cuts in federal spending will affect many adversely and tax increases will place an additional burden on an economy still struggling to emerge out of a recession.

The precarious place we now find ourselves in has many causes. Government spending that has grown to unsustainable levels and tax cuts funded by borrowing (Which are, in the long term, not genuine tax cuts at all) have both played a role. But what has fueled the deficit most in recent years is the recession itself and the tragically misguided attempts by the federal government to lift us out of it.

What we desperately need is a third tool, economic liberalization, which would promote economic growth. Here are four broad principals of economic liberalization which, if they had been included, would have made “A Call for Intergenerational Justice” a document not just worth thoughtful consideration and debate but something worth getting behind:

  1. We need to open more markets to American goods and services and open them more widely.
  2. We need to lower barriers (in the form of regulation) and cost (in the form of taxation) to doing business and creating jobs domestically.
  3. We need to lower regulatory barriers for entrepreneurs to enter the marketplace by streamlining or cutting red tape.
  4. We need to look seriously at intellectual property law and strike a better balance between rewarding innovation and promoting competition.
Blog author: lglinzak
Thursday, March 10, 2011
By

Just a reminder that tonight, March 10, the Acton Institute is hosting an Open Mic Night where a discussion of opposing views on America’s Debt Crisis and A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis will occur. Acton Institute research fellow Jordan Ballor will be joined by Dr. Gideon Strauss, CEO of the Center for Public Justice which helped issue “A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis.” Please join us tonight for a vigorous discussion. As always questions from those in attendance is welcomed and encouraged. The event will be taking place at the Derby Station (2237 Wealth St SE, East Grand Rapids 49506). Seating begins at 6:00 pm and the discussion starts at 6:30 pm.

More details on tonight’s Open Mic Night can be found here.

A Call for Intergenerational Justice: A Christian Proposal on the American Debt Crisis can be found here.

Ballor’s criticism of the Call can be found here.

Acton on TapIf you weren’t able to make it to Derby Station on Wednesday for our latest Acton On Tap event, have no fear: we’re pleased to present the full recording of the evening’s festivities featuring Dr. Carl Trueman of Westminister Seminary via the audio player below.

If you’re unfamiliar with Dr. Trueman or his work, check out Jordan Ballor’s introduction right here. Considering that the PowerBlog’s focus over the past few days has been on how Christians are approaching the debt crisis in the US, Trueman’s thoughts on the current political scene seem quite appropriate to highlight.

Here’s the audio – Enjoy!

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Jordan Ballor has already done a fine job of commenting on A Call for Intergenerational Justice, and I’m sure that others will be chiming in on the PowerBlog as well. I’d like to focus on a couple of points that stand out to me from an initial reading of the document.

I suppose it says something about a document when you can’t finish reading the title without alarm bells going off. “Intergenerational Justice” is a fine sounding term, but what does it mean in the context of the statement? While it isn’t spelled out in any detail, my best guess based on the text and the known political positions of many of the signers is that “intergenerational justice” refers to a continuation of the various Federal entitlement programs that make up the lion’s share of the mandatory portion of the Federal budget. To wit:

“Effective programs that prevent hunger and suffering and empower poorer members of society must continue and be adequately funded.” 

The only program specifically mentioned in the document is Social Security. The authors of the statement believe that the program can be modestly changed, but no indication is given that any radical reform will be tolerated:

“We must make Social Security sustainable. We can slowly increase the retirement age, modestly reduce benefits for more wealthy seniors, and increase the amount of income taxed to pay for Social Security.” 

I think it’s fair to infer from the limited detail provided by the writers of this statement that there is little enthusiasm for major reform of the core Federal entitlement programs that ultimately lie at the root of our debt problem, and no consideration of the idea that these programs may have been ill-concieved, or that the Federal government might not be an appropriate vehicle for meeting such basic human needs. The programs are there, and for the demands of “intergenerational justice” to be satisfied, they must remain in place.

Absent from the discussion, however, is any mention of the intergenerational injustice that these social programs represent in the first place. For instance: I’m in my mid-thirties. I cannot remember any time since I became politically aware that I believed Social Security would be solvent and able to provide benefits to me when I reach old age. Politicians and commentators have been talking about the coming collapse of Social Security since I’ve been reading political commentary. Various temporary fixes to the program have been enacted, but none of them fix the structural problems that plague the program and lead to the ongoing crisis – they just shove the inevitable bankruptcy back by a decade or two (and the same is true of Medicare and other similar entitlements).

And this is nothing new. Today, I just happened to pick up John Samples’ The Struggle to Limit Government and read the following passage describing the arguments over Social Security in its early years:

The intergenerational character of Social Security attracted criticism from the start. M. Albert Linton, an insurance executive and advisor to the program, argued that Social Security would create a large and intolerable burden on future generations. He noted that Social Security’s experts planned eventually to devote as much as 20 percent of taxable payroll to benefits, a sum that the generation of 1939 had not devoted to the program. Why should the current generation be allowed to commit future generations to a burden it would not now impose on itself? Linton’s admonition had no effect on Social Security officials. During a presentation about the future of the program, the council’s chair, J. Douglas Brown, remarked, “Après moi le déluge.” Future generations could take care of themselves; the experts of 1939, not to mention the politicians running in 1940, had little interest in what happened to people who did not exist. 

So, Wallis et al., what say you? If the programs you so desire to save were designed in a way that took no account of their sustainability or of the wellbeing of future generations, and if those same problems persist today and even threaten to completely overwhelm the Federal fisc, why the insistence on saving them? Is there no other way to provide for human needs than through a bureaucracy? It strikes me as odd to demand the maintenance of fiscally crippling entitlements in the name of intergenerational justice when just treatment for future generations was of no concern to the designers of the entitlements in the first place.

One additional point from the “Call” jumped out at me from the “Core Proposals” section. Specifically:

“We must reform the tax code. We should remove many special exemptions, end many special subsidies, and keep the tax code progressive.” 

There is a lot to agree with in that statement – the Federal tax code is monstrous, and it is very likely that there is no one person with the capability to understand it in all of its intricacy. It is filled with all manner of loopholes, exemptions, and subsidies, and needs to be brought under control if we have any hope of understanding exactly how Washington obtains and distributes its revenue. But why the insistence that the tax code remain “progressive”? Why must that be part of any “Christian” proposal to address our nation’s debt crisis? Is progressive taxation truly just? When I read that statement, I recalled reading a contrary opinion from one of my favorite theologians and commentators, R.C. Sproul, on just this issue:

Alexis de Tocqueville, when he came and examined the great American experiment of democracy, said two things can destroy this experiment: One is when people learn that their vote is worth money, that you can bribe people to get their vote or that you can use the vote to somehow shelter yourself from financial or other obligations imposed upon others. Have we taken the blindfold away from lady justice? Are we not all equal under the law? 

On the contrary, we have an income tax structure today that is inherently unjust. We almost never hear anybody discuss this injustice. But when God set up a system of taxation, He did things differently. God said I’m going to impose a tax on my people and it’s going to be ten percent from everybody: The rich man and the poor man are not going to pay the same amount. The rich man’s going to pay much more than the poor man, but they’re both going to pay the same percentage. They’re both going to have the same responsibility. That way the rich man can’t use his power to exploit the poor man, saying, “I’m going to pay five percent, but you’re going to pay fifty percent.” The rich weren’t allowed to do that. Nor were the poor allowed to say, “We’re going to pay five percent and the rich are going to pay fifty percent because they can afford it.” What that is ladies and gentlemen is the politics of envy that legalizes theft. Anytime you vote a tax on somebody else that is not a tax on yourself, you’re stealing from your brother. And though the whole world does it and though it’s common practice in the United States of America, a Christian shouldn’t be caught dead voting to fill his own pocketbook at the expense of someone else. Isn’t that plain? Isn’t that clear? And until we get some kind of flat tax, we’re going to have a politicized economy, we’re going to have class warfare, and we’re going to have the whole nation’s rule being determined by the rush for economic advantage at the polls. Don’t do it. Even if that means sacrificing some benefit you might receive from the federal government. Don’t ask other people at the point of a gun to give you from their pockets what you don’t have. That’s sin.

I don’t write any of this to call into question the Christian commitment of any of the signers of “A Call for Intergenerational Justice.” In fact, I have little doubt that the signers of the document do indeed have a deep concern for the poorer members of society that they hope to defend in their actions. I’m more interested in pointing out that this document is exactly what its subtitle claims it to be: “A Christian Proposal for the American Debt Crisis.” Emphasis on A. It is not the Christian proposal; it is simply one of many responses that well-intentioned Christians can have to our current crisis. And it is entirely possible that well-intentioned people can have blind spots or propose economically flawed solutions to pressing problems. That seems to be a big part of what’s going on here.