Posts tagged with: Occupy Wall Street

CREAMIn a talk he gave at Kuyper College for the launch of the new business leadership major some years back, Vincent Bacote made an insightful observation about the “people in the room” where things were decided leading up to and during the Global Financial Crisis. What if, he wondered, the Christians who were certainly there had the resources (intellectual, moral, and spiritual) to do something about the direction that things were headed?

I also wrote about how we need to recognize that the church already occupies Wall Street (as well as all streets!) and the task of moral formation that this reality entails.

But this call to “occupy” Wall Street is perhaps as complex and challenging an arena of cultural engagement and cultural development as there is. This incisive piece from Michael Lewis outlines some of the “occupational hazards” of that particular call.
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Blog author: bwalker
Tuesday, January 28, 2014
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Pete Seeger performing the Woodie Guthrie song “This Land is Your Land” at President Obama’s “We Are One” Inaugural Concert, January 19, 2009.

Environmentalist, agent provocateur, leftist activist, recovering Communist and ardent redistributionist – all apply to the folksinger who died Monday in New York at the age of 94. Pete Seeger, for better or worse, answered to all of the above adjectives but it’s his legacy as a songwriter and performer for which this writer prefers to remember him.

Certainly there’s much with which to disagree with Seeger from an ideological standpoint over the decades of a nearly 70-year career, but taken as a whole his body of work stands out for its calls for equality and societal change for the better. Take for example Seeger’s “Turn, Turn, Turn,” a wonderful song that “sampled” a bit of Ecclesiastes to become a gentle yet powerful anthem akin to Curtis Mayfield’s “People Get Ready” and Sam Cooke’s “A Change Is Gonna Come.” With “Turn, Turn, Turn,” the songwriter assisted in the bridge between folk and rock when the song was appropriated by the Byrds’ signature jangle-and-harmony pop. (more…)

letitia jamesThe saga of “income inequality” stretches on. The young people of the Occupy Wall Street movement now have a website, and President Obama has proclaimed it the “defining issue of our time.” But what IS it exactly? Does it mean that a teacher, a brain surgeon and a garbage collector should all earn the same wage? Does it mean the wealthy entrepreneur should simply give away her money, rather than investing it or leaving it to her heirs?

American Enterprise Institute fellow Jonah Goldberg believes if we’re going to keep talking about income inequality, we’d better figure out what it is. In a USA Today piece, Goldberg says liberals and conservatives view the idea of “income inequality” in very different ways: (more…)

Susan Brooks Thistlethwaite, professor of theology at Chicago Theological Seminary believes that Jesus had an economic plan. She’s written a book, #Occupy the Bible: What Jesus Really Said (and Did) About Money and Power, and claims that Jesus came to reverse economic inequality.

When Jesus announced his ministry as “good news to the poor” and to “proclaim the Year of the Lord’s favor” (Luke 4: 18-19), he meant that he wanted his society to have a year when economic inequality was reversed. That’s the “Year of the Lord’s favor” or the biblical “Jubilee” as I write in the Chapter 6: “The Jubilee, or, Jesus Had an Economic Plan” in #OccupytheBible.

Her recent article in the Huffington Post has some merit. She points out that Americans need to do a much better job at lifting people out of poverty, and that children in our country should not be hungry. However, the idea that Jesus came, not as a Savior for our sins, but as some sort of economic guru who started an Occupy the Roman Empire movement is not only absurd, it’s theological contortion.

Jesus’ economic plan was pretty simple: “repay to Caesar what belongs to Caesar and to God what belongs to God” (Mt. 22:21) Putting that Scripture in context, one notes that Jesus was replying to the Pharisees who were trying to trap him into speaking out against the Romans. He quietly turned the tables on them.

Nowhere in Scripture does Jesus condemn wealth in and of itself. He demands the same from both the poor and the wealthy: to store up treasure in Heaven, to love God and others, and to take up our crosses and follow Him. It’s not much of an economic plan, but then Jesus wasn’t an economist. He had bigger things on His mind.

From the video vault, a classic presentation by Rev. Robert A. Sirico, president and co-founder of the Acton Institute, based on his monograph The Entrepreneurial Vocation.

Blog author: jballor
Monday, July 23, 2012
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Over at the Christian Post, Napp Nazworth does a good job summarizing some of the political jockeying that has been going on ahead of and now in the midst of the release of the latest Batman film, “The Dark Knight Rises.” He includes the following tidbit:

Chuck Dixon, the comic book writer who created Bane in the 1990’s, did not like the idea of comparing his villainous creation to Romney. Calling himself a “staunch conservative,” Dixon said that Bane is more of a “Occupy Wall Street type” and Romney is more like Bruce Wayne, a billionaire philanthropist out to save his city.

Advocates of the rhetoric of class warfare have their work cut out for them in trying to use “The Dark Knight Rises” to turn the masses against the 1%. Bane becomes what I call a kind of “Che Guevara on steroids” in this film.

My own take on “The Dark Knight Rises” is up over at the Comment magazine site, “Batman from Below,” and I explore how Batman/Bruce Wayne represents the 1% in a variety of ways, making him “a remarkably apt vehicle for reflection on the dynamics of contemporary society and an image for sacrificial love.” Economically Batman is even in the 1% of the 1%!

The basic conflict between Bane and Wayne is the central dynamic of the film, as Wayne and Batman have withdrawn from their larger public responsibilities. As I conclude, “Bane becomes the demon that haunts a society that forgets this fundamental lesson, and Batman becomes the only one who can exorcise this scourge on Gotham City.”

But how Batman accomplishes this, and what it means for everyone, is what is really worth considering. “‘The Dark Knight Rises’ is in fundamental ways about the profoundly destructive consequences of individuals, whether of the 1% or the 99%, thinking that they do not have positive social obligations towards their neighbors,” I write.

Or as Ben Domenech writes, “There’s always something you can do.”

Read the whole piece, “Batman from Below,” over at the Comment magazine site (are you a subscriber?).


In The Daily Caller, Rev. Robert A. Sirico is interviewed by Ginni Thomas about a graphic in the March/April edition of the radical magazine Adbusters mocks people who throw off all moral restraint in the pursuit of wealth.

Adbusters is an anti-capitalist magazine founded by Marxist Kalle Lasn and was instrumental in fueling the similarly anti-capitalist Occupy Wall Street movement.

“You notice that they are precisely the ones who don’t tell us what personal responsibilities we have,” Rev. Sirico said. “They make abstract all of our obligations: It’s the obligation of the people, the obligation of the state, the obligation of some general mass of something-or-other.”

Read “Rev. Robert Sirico on the cultural left’s lack of ethics” in The Daily Caller. To see the extended 27-minute version of the video, go here.

Get your copy of Rev. Sirico’s new book Defending the Free Market: The Moral Case for a Free Economy today. (more…)

“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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Acton On The AirJordan Ballor is a busy man. He serves as a research fellow here at Acton, as well as being the executive editor of the Journal of Markets & Morality. As if those duties don’t keep him busy enough, he also finds time to do the occasional radio interview, in this case on 101.5 WORD FM in Pittsburgh, Pennsylvania, discussing how Christians should react to the Occupy Wall Street movement.

For some additional perspectives on the issue, check out this Think Christian piece arguing that OWS is the appropriate Christian response to income inequality, and Dylan Pahman’s PowerBlog response to a Sojurner’s post arguing that OWS represents a “new Pentecost.”

To listen to the interview, use the audio player below:

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Jordan’s original article, “How Christians Ought to ‘Occupy’ Wall Street (and All Streets),” is over at the Evangelical Portal at Patheos.

Tertullian

Tertullian (c. 160 – c. 220 AD)

The following section from Tertullian’s Apology has been illuminating some of my thinking about Christian social engagement lately:

So we sojourn with you in the world, abjuring neither forum, nor shambles, nor bath, nor booth, nor workshop, nor inn, nor weekly market, nor any other places of commerce. We sail with you, and fight with you, and till the ground with you; and in like manner we unite with you in your traffickings—even in the various arts we make public property of our works for your benefit.

This passage, in which Tertullian describes the involvement of Christians in all the workings of Roman life, first occurred to me awhile back when there was the brief flurry of worry over undue Christian influence, particularly “Dominionism,” on politics. The essay I wrote in response to that phenomenon has now appeared in The City, which you can check out here, “Christians, Citizens, and Civilization: The Common Good.” In this piece I make the claim that “the commitment to Jesus Christ as another prince, the ‘prince of Peace,’ makes us better, not worse, citizens.”

I had been thinking that contra the New Atheism and virulent secularism of much discourse in the public square, including that of the recently passed Christopher Hitchens, we need a kind of Tertullian for the twenty-first century. In the meantime this piece appeared from Al Mohler, which I thought articulated quite well just how evangelicals are (and are not) “dangerous” to the secular establishment: “We’re dangerous only to those who want more secular voices to have a virtual monopoly in public life.”

And as Mohler also notes, “over recent decades, evangelical Christians have learned that the gospel has implications for every dimension of life, including our political responsibility.” But in addition to political responsibility, the gospel also has implications, as I write, for “those Christians who occupy the pews every Sunday morning and pursue various occupations throughout the week. The range of cultural engagement by Christians is therefore coextensive with the panoply of morally legitimate activities in the world.” This latter piece, “How Christians Ought to ‘Occupy’ Wall Street (and All Streets),” is the other recent item in which I use the quote from Tertullian.

If you haven’t read the Apology before (or haven’t done so lately), take another look and see what you think about the prospects for a similar defense of the Christian faith and life in the contemporary world.