Posts tagged with: marvin olasky

The green movement has had a dramatic, long lasting impact on public policy, individuals, and even religion. But many people of faith have criticized supporters of the green movement, equating  its strong followers with those who practice a pagan religion in support of Mother Nature.

As Christians we are called to be environmental stewards and to care for God’s creation. However, putting aside the perceptual paganism of a too dedicated support of the green movement, one must ask, is the green movement really accomplishing its mission and gaining support or is it actually turning people away from protecting the environment?

Reflecting upon my time spent at college I remember many of my Christian and conservative friends would throw a plastic water bottle in the trash when a recycling bin was right next to it, smirking and saying that’ll show all the environmental hippies. They admitted they were turned off by the aggressiveness and rhetoric of the green movement while also saying it fails to take into account that human beings also reside on the planet. Instead, they felt the green movement communicated that plants and animals were more important than people.

Many green movement policies seem counterintuitive to protecting the environment. From wind mills killing birds, which according to the Wall Street Journal, it is estimated  75,000 to 275,000 birds are killed by wind mills in the U.S. per year including the golden eagle in California which taxpayers spent a large sum of money on to protect. Now there are plans in the works for killing feral camels in Australia. Why? They damage vegetation and produce a methane equivalent to one ton of carbon dioxide a year.

Green movement policies have many unintended consequences. However we must decide whether the consequences are worth enacting the policy. Are killing feral camels going to save the planet, and is that even responsible? Are we to decide what part of God’s creation is a “productive” contributor to the earth, and if it isn’t do we really have the right to decide what part of God’s creation is to live and die?

Many Christians are now seeking a more positive expression of being an environmental steward and also a follower of the green movement. Marvin Olasky states in an article published by World Magazine that in the call to environmental stewardship, “The Bible teaches that human beings have an obligation to be stewards and gardeners in a way that benefits other men and women and also other creatures.”

While they are full of good intentions, green policies may alienate the centerpiece of  God’s creation: the human person. Failing to take into account the person, green policies put a burden on people in order to protect the environment and the creatures of this planet; the green movement needs to recognize that people are just as much a part of this planet as the trees, flowers, bugs, polar beers, and every other creature and planet we are blessed with. Environmentalist Peter Harris explains in Christianity Today that the green movement often fails to take into account the human relationship with creation:

There is a radical environmentalism that wishes people were not on the planet. That’s not the biblical view at all. A Rocha in the United Kingdom actually works in the most polluted, urban borough of the country, because creation isn’t absent just because people are there. The Challenge is how to restore a right way of life, rather than escaping to some wilderness paradise. Fifty percent of the planet now lives in cities. That is where we live out our relationship with creation.

Yes we need to care for creation. The environment is a gift and we are responsible to care for and preserve God’s creation. However, we must not lose sight of the fact that we ourselves are a part of God’s creation and we are called to more than just environmental stewardship. We are called to be financial stewards and many forms of alternative energy are not cost efficient or financially responsible. We are also called to care of the poor, understanding that stringent environmental standards may make it harder for the poor to rise out of poverty. And finally, we are called to live as images in the likeness of God.

Marvin Olasky states that, “The Bible teaches that human beings have an obligation to be stewards and gardeners in a way that benefits other men and women and also other creatures.” Such an obligation to environmental stewardship can be as simple as being responsible, from not littering to recycling old cell phone batteries. We know the negative consequences that littering and cell phone batteries have on the environment, even though they may strike some as small things. When we are knowledgeable of such negative consequences we are responsible to act in the correct manner to preserve the environment. Not only are we taking care of God’s creation, but we are also showing our love for our neighbors by taking care of the same planet that they too call home.

Blog author: jballor
Wednesday, March 2, 2011

Acton senior fellow Marvin Olasky has the cover story for the upcoming issue of WORLD magazine, and it’s worth reading in full, “The revival of localism.”

Olasky’s basic narrative focuses on “young men and women who understand that they are Christian pilgrims in this world—but they expect to stay in one place, making friends and being of service, unless and until God moves them on.”

He has a number of salient data points and interesting interviews, including Caleb Stegall, the exemplar of Rod Dreher’s Crunchy Cons. Economically-speaking an emphasis on localism can easily embrace distributism.

Thus, writes Olasky,

An emphasis on local control of government, local production and consumption of goods, and local culture is popular among young Christians. Their favorite author is often a pre-baby-boom author and Kentucky farmer, 76-year-old Wendell Berry. Berry praises reverence for God and life, the pleasures of good work, good food, and frugality. He says those joys are more likely to be found in healthy rural communities that value small farms and don’t overdose on technology.

But Olasky’s is, I think, a generally accurate assessment, and one that provides a good entry point to ongoing cultural developments. The Acton Institute has lived out this emphasis on decentralization, in one sense, and has from the beginning, by locating itself out of the Beltway by design. Olasky’s piece is sub-titled, “Young conservatives reject lure of Washington, D.C., in favor of a more powerful place-home.”

One shorter term economic driver is only mentioned in passing by Olasky: “…declining property values have crushed many hopes of upward mobility.”

The housing bubble has crushed not only upward mobility but also mobility more generally. The myth of the rootless generation is going to be demolished by the mere fact that anyone who bought a house in the last ten years is generally going to be unable to get out from under it for perhaps the next decade. That’s just about a generation of relatively immobile homeowners.

Peter Wehner on Commentary Magazine’s Contentions blog looks at the recent joint statement on civility from Jim Wallis and Chuck Colson:

… what is worth noting, I think, is that Wallis (as opposed to Colson) has repeatedly violated his commitment to civility. For example, in 2007, Wallis said: “I believe that Dick Cheney is a liar; that Donald Rumsfeld is also a liar; and that George W. Bush was, and is, clueless about how to be the president of the United States. They have shamed our beloved nation in the world by this [Iraq] war and the shameful way they have fought it.”

Americans and Iraqis died “because of their lies, incompetence, and corruption.” Wallis went on to say he favors investigations of the top officials of the Bush administration on “official deception, war crimes, and corruption charges.” And if they were found guilty of these “high crimes,” Wallis wrote, “I believe they should spend the rest of their lives in prison. … Deliberately lying about going to war should not be forgiven.”

As I showed here, these statements are slanderous. Given that, how does Wallis square what he wrote with his counsel not to resort to “personal attack, falsely impugning others’ motives, [and] assaulting their character”?

More recently, Wallis strongly implied that the Tea Party movement was animated by racism. Is this the kind of thing Wallis has in mind when he cautions us against “demonizing our opponents,” which in turn “poisons the public square”?

These episodes are not isolated ones. Wallis recently accused World magazine’s Marvin Olasky of being a liar — a claim Wallis had to retract after Olasky provided indisputable evidence that it was Olasky, not Wallis, who was telling the truth.

My point here isn’t so much to call attention to the hypocrisy of Wallis, though that’s worth taking into account. Nor is it to argue that Wallis, based on his shrill outbursts, should never be able to make the case for civility in public discourse, though it would help if Wallis were to acknowledge his complicity in what he now decries.

Read the whole thing at Contentions.

Blog author: jwitt
Thursday, August 19, 2010

World magazine has an update on the Jim Wallis story that I blogged about earlier this week.

A Sojourners spokesman today reversed an earlier Wallis denial and confirmed the organization has received funding from Soros’ Open Society Institute. Sojourners is a leading organization on the religious left founded by Wallis, who is a spiritual adviser to President Obama. Soros is the billionaire financier of, a Democrat-leaning organization that pushes for abortion, atheism, bigger government, and other progressive causes.

The full update is here.

Blog author: jcouretas
Wednesday, March 31, 2010

In a new commentary, “Beck Vs. Wallis,” Acton Research Fellow Marvin Olasky takes another look at the dispute between Glenn Beck and Jim Wallis over the meaning of social justice. Olasky, provost at The King’s College in New York, offers suggestions on how to respond to those who would define social justice as merely the expansion of the welfare state.

I can understand Glenn Beck’s frustration. As the Beck-Wallis tempest swirled on March 11, I spent 3½ hours in a long-arranged debate with Wallis at Cedarville University. He kept trying to position himself as a centrist rather than a big government proponent. Furthermore, modern usage by liberal preachers and journalists is thoroughly unbiblical: Many equate social justice with fighting a free enterprise system that purportedly keeps people poor but in reality is their best economic hope.

How to respond? I’d suggest four possible ways, one of which is a variant of Beck’s: Challenge those who speak of “social justice” in a conventionally leftist way. If your local church is committed to what won’t help the poor but will empower would-be dictators, pray and work for gospel-centered teaching. If necessary, find another church.

A second: Try to recapture the term by giving it a 19th- (and 21st?) century small-government twist. The Heritage Foundation and the American Enterprise Institute are trying to do this. I wish them success.

A third way: Accept the left’s focus on systemic problems but not its faulty analysis. Learn about the biggest institutional hindrance to economic advance for the poor: the government’s monopoly control of taxpayer funds committed to education and welfare. Work for school vouchers and tax credits that will help many poor children to grow both their talents and their knowledge of God.

Fourth and best: Tutor a child. Visit a prisoner. Help the sick. Follow Christ.

See the “note” at the end of Olasky’s column for more resources on social justice.

And add these Acton events to your calendar:

— “Must Social Justice & Capitalism Be Mutually Exclusive?” March 31 (***tonight***), Grand Rapids. Acton on Tap with Rudy Carrasco. Details: 6 p.m. casual start time; 6:30 p.m., Rudy speaks! Location: Derby Station (formerly Graydon’s Crossing), 2237 Wealthy St. SE, East Grand Rapids 49506. No registration required.

— “Does social justice require socialism?” with Rev. Robert A. Sirico. Acton Lecture Series in Grand Rapids on April 15; Chicago luncheon on April 29.

In the Feb. 27 issue of WORLD Magazine, editor in chief Marvin Olasky interviews Anthony Bradley about his new book, Liberating Black Theology (2010, Crossway Books). Bradley is a research fellow at the Acton Institute, a professor at The King’s College in New York, and a contributor at Excerpt:

Olasky: From what does black liberation theology have to be liberated?

Anthony Bradley

Anthony Bradley

Bradley: Black theology has to be liberated from itself. Its primary anthropological presupposition is that humans are victims of social oppression: That is the starting point of a person’s identity. I want to switch the conversation and say, “Slavery happened, injustice happened because the devil is real and the Fall is real, so you’ll always have injustice. But the core of a person’s identity is that of the Imago Dei, being made in God’s image.”

Olasky: Where does black theology fail?

Bradley: If theology emphasizes “victim status” and not something more ontological, the remedy is often short-sighted: When your theology is nothing but politics and sociology, it doesn’t help you when you get cancer or your husband leaves you. If your theology of liberation is grounded in the Imago Dei, you’re much more open to looking at the multiple ways in which the Fall affects human life.

Download the introduction to Bradley’s new book and the first few pages of Chapter One here.

Here’s the brief description of Liberating Black Theology from Crossway:

When the beliefs of Barack Obama’s former pastor, Rev. Jeremiah Wright, assumed the spotlight during the 2008 presidential campaign, the influence of black liberation theology became hotly debated not just within theological circles but across cultural lines. How many of today’s African-American congregations-and how many Americans in general-have been shaped by its view of blacks as perpetual victims of white oppression?

bradley_bookIn this interdisciplinary, biblical critique of the black experience in America, Anthony Bradley introduces audiences to black liberation theology and its spiritual and social impact. He starts with James Cone’s proposition that the “victim” mind-set is inherent within black consciousness. Bradley then explores how such biblical misinterpretation has historically hindered black churches in addressing the diverse issues of their communities and prevented adherents from experiencing the freedoms of the gospel. Yet Liberating Black Theology does more than consider the ramifications of this belief system; it suggests an alternate approach to the black experience that can truly liberate all Christ-followers.

Watch for it soon in the Acton Bookshoppe!

Blog author: jwitt
Wednesday, November 25, 2009

Got the socialism blues? Worried that a friend or maybe a teenage son or daughter may contract a nasty case of it? Marvin Olasky at World magazine recommends former Acton research fellow Jay Richards’ 2009 HarperOne book, Money Greed and God: Why Capitalism Is the Solution and not the Problem:

Among the myths Richards demolishes: The Nirvana Myth (contrasting capitalism with an unrealizable ideal rather than with its real alternatives), the Piety Myth (focusing on good intentions rather than results), and the Materialist and Zero-Sum Game Myths (believing that wealth is not created but simply transferred).

Richards, one of that rare breed with a theology doctorate but an understanding of economics, also points out the errors of the Greed Myth (believing that the essence of capitalism is greed), the Usury Myth (that charging interest on money is immoral), and the Freeze-Frame Myth (that what’s happening now regarding population, income, natural resources, or so on, will always happen).

Want to administer some of the immunizations in delicious DVD form? Try a high-quality, narrative-driven Acton documentary that was irenic enough to air on scores of PBS stations around the country but with enough red meat to also air on Fox Business: The Call of the Entrepreneur shows why entrepreneurs and capitalism are part of the solution, and why socialism delivers the opposite of what it promises. The story of Jimmy Lai–the boy who escaped Communist China, founded a media empire, and confronted the Chinese leaders behind the Tiananmen Square Massacre–is alone worth the price of admission.