Posts tagged with: justice

Blog author: dpahman
posted by on Tuesday, February 26, 2013

With the most recent fiscal cliff approaching this Thursday (February 28), it is worth asking, “How did we get into this mess?” My answer: a little leaven works its way through a whole lump of dough….

Touchstone Magazine
(March/April 2013) recently published my article, ”The Yeast We Can Do,” in their “Views” section (subscription required). In it, I explore the metaphor of yeast in the Scriptures—how little things eventually work their way through our whole lives and can lead to big consequences. In some cases, I point out, this is a bad thing. For example, I write,

According to Evagrios the Solitary, one of the early Christian hermits of the Egyptian desert, our spiritual struggle can be summarized quite simply: it is because we have first failed to resist little temptations that we eventually fall to greater ones. Following John the Evangelist’s warnings against succumbing to “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16), Evagrios identifies three “frontline demons” in particular: gluttony, avarice, and seeking the esteem of others.

Little by little, when we give in to small temptations, they eventually work their way through our whole lives, leaving us vulnerable to bigger, related areas of temptation.

Now, how does this relate to our over $16.5 trillion national debt and annual deficits over $1 trillion for the last four years that brought us to a looming sequestration deadline, with little time to come up with some solution to drastically cut spending to get our finances under control, adversely affecting the lives of millions? Well, as I said, a little leaven works its way through the whole lump of dough. (more…)

Blog author: jballor
posted by on Thursday, January 24, 2013

Life of Michael Angelo, 1912 - The Prophet JeremiahWhy do the wicked prosper? This plaintive query is a consistent cry from the psalmist and the prophets. As Jeremiah puts it, “Why does the way of the wicked prosper? Why do all the faithless live at ease?”

The concern in large part has to do with injustice; why do those who are so morally and spiritually bankrupt enjoy such great temporal blessings?

Over at the IEA blog, John Meadowcroft passes along an answer, at least insofar as it relates to the political structures of social democracy. Drawing on Friedrich Hayek, Geoffrey Brennan, and James Buchanan, Meadowcroft writes that “we should expect that the people most willing to work to attain political office will be those who expect to gain the most from holding it.” And it turns out that quite often those who stand to gain most from political office are those who, in the words of Brennan and Buchanan, “place higher values on the possession of such power.”

Meadowcroft concludes by invoking Hume’s “dictum that political institutions should be designed as if every person was a knave with no end other than his or her own private interests, even though we know that not all people behave knavishly.” The lesson for political power is that it ought to be limited such that the knaves who seek it for their own selfish ends (or those who are turned into knaves by the exercise of their power) ought to have their ambitions blunted by the constrained scope of their authority.

In the context of political power, the wicked tend to prosper, that is, they tend to become powerful precisely because it is so important to them to become powerful. The truth of this insight from public choice theory can also be applied more generally to the prophetic concern.

Why do the wicked prosper? The answer is in part, at least, because the wicked under examination here are the ones who are so attracted to material or temporal gain that they are willing do to pretty much anything to get it. They often achieve their goals, and thus prosper in this limited sense for a season. But in enabling them to achieve what they so desire, God allows their desire to become its own judgment.

A corollary to all this is that there is an obligation on the part of the church and other morally-formative institutions to do their best within their mandates to encourage and promote the development of those who might seek to exercise authority (whether political or otherwise), not as selfish knaves but as suffering servants. Since there are no systems or structures that are incorruptible, it is perhaps just as important to develop non-knavish leaders as it is to limit the scope of any particular leader’s power.

Reject Apathy, RELEVANT Magazine, Tim Hoiland, Is Justice EnoughIn the recent issue of Reject Apathy, an off-shoot publication of RELEVANT Magazine, Tim Hoiland explores what he believes to be a tension between “serving justice” and “saving souls”:

This [young] generation’s passion for justice is, without doubt, something to celebrate. It’s a breathtaking sign that the Spirit is at work, leading young men and women into lives marked by the reigning belief that all of life matters to God, not just the parts we might call “spiritual.”

But in this sincere step toward activism, have other essential aspects of the Christian calling been neglected? As Christians respond to the cries of the oppressed, have they failed to share the life-giving message that is truly good news to the poor?

… If Christians are to bridge the artificial divide between evangelism and social action, they must immerse themselves in the Bible’s story of redemption. They must learn from those who have gone before them. And they must see the strength of the diversity of the Church—a company of uniquely called individuals in God’s cosmic mission.

As Hoiland goes on to remind us, pointing to the work of sociologist Rodney Stark, the church has successfully fused evangelism and social action throughout its history, from the selling and sharing of possessions in the Book of Acts to the church’s widespread establishment of schools, orphanages, and hospitals in more recent centuries (a feature highlighted at length in Rev. Sirico’s recent book).

But in the early 20th century, Hoiland believes, something changed: (more…)

Blog author: jballor
posted by on Tuesday, November 6, 2012

A prayer “For the Nation,” from the BCP:

Lord God Almighty, who hast made all the peoples of the earth for thy glory, to serve you in freedom and in peace: Give to the people of our country a zeal for justice and the strength of forbearance, that we may use our liberty in accordance with thy gracious will; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

On Oct. 4, Rev. Robert A. Sirico, president and co-founder of the Acton Institute, spoke about social justice at the 2012 Hillsdale College Free Market Forum in Houston. The theme of the Forum, which encourages the study of free enterprise by bringing scholars together for dynamic exchanges of ideas on topics related to free market economics, was “Markets, Government, and the Common Good.” Rev. Sirico spoke about the evolved meaning of the phrase “social justice,” explaining the current usage of the phrase as well as its literal meaning. He also warned that if words and phrases lose their meaning then “chaos can result.” (more…)

The “culture war” is going to determine the future direction of evangelical political engagement, says Greg Forster. But Forster wonders why we can’t fight for justice in politics and build civic solidarity with our unbelieving neighbors:

We have a moral imperative to be the church militant and fight for justice; we also have a moral imperative not to impose Christianity on people by force. God did not create a chaotic universe. Therefore, a way to do both at the same time must exist. Our job is to find it.

I am a political guy and always have been. Politics affects every aspect of human life. The things we say and do in politics are the most important single factor controlling what people throughout society perceive to be just and unjust. That’s why we have such an important responsibility both to be involved in politics and also to keep our involvement faithful to real justice.

However, I have also come to realize how dangerous it is when political people like myself start to view everything in society as merely “downstream” from politics. Church, family, the economy, and other social spheres also have an effect on every aspect of human life, just as much as politics does. We have to preserve the integrity of these other spheres rather than merely subordinating them to politics.

Read more . . .

What would Diedrich Bonhoeffer have to say about the HHS mandate? Eric Metaxas–best selling author of the biographies on William Wilberforce and Bonhoeffer:Pastor, Martyr, Prophet, Spy gives us some insight in this 2 minute video that explains the real issue behind the HHS Mandate: Religious liberty

He’s joined by economist Jennifer Roback Morse, a Catholic economist and founder and president of the Ruth Institute. The short video distills the fact that opposition to HHS Mandate is not about the morality of contraception or even abortion. It is about religious liberty and maintaing the freedom of religion that our Founders realized was so important to a free society. The mandate is uniting Catholics, evangelicals and people from all beliefs to stand for religious freedom.

Share this video so people can learn what the HHS mandates means for our religious freedom and learn more at Acton’s Healthcare Page and the Fortnight for Freedom

On FoxNews.com, Rev. Robert A. Sirico looks at the recent anti-capitalism, anti-NATO protests in Chicago:

In countless debates and conversations with modern proponents of social justice, I have noticed that they are less interested in justice than in material equality. They borrow the language of justice and the common good but have either forgotten or rejected the classical meanings of those terms.

In the classical tradition of reflection on justice (especially seen in Aristotle, St. Thomas Aquinas, and their intellectual descendants) it is clear that inequality—in the sense of unequal wealth or social status—is mostly compatible with justice, because justice is “to give to each his due.”

What one is due, of course, differs from person to person—in addition to those things due everyone: life, dignity, and liberty for example.

When we speak of the idea of the common good, we need to be open-minded about the most likely way to bring it about. The common good is, after all, a range of conditions, not a set of policies. It cannot be achieved by way of the “commonality of goods” proposed by socialists, but rather through the institutions that the socialists worked so hard to discredit.

Read “There is no ‘social justice’ without economic freedom” by Rev. Robert A. Sirico on FoxNews.com.

All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.

Galatians 2:10 NIV

This video is part of an extended interview with Rev. Dr. John Dickson (Director, Centre for Public Christianity and Senior Research Fellow, Department of Ancient History, Macquarie University) for The Faith Effect, a project of World Vision Australia. (HT: Justin Taylor)

Update: I should also add that a useful collection of primary texts on the social thought of the early church is edited by Peter C. Phan, Social Thought (Michael Glazier, 1984).

“If Christians want to advance the common good,” says D.C. Innes in a a review of the new documentary With Liberty or Justice for All, “they should turn to their own hearts, not the government.”
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