Posts tagged with: Religion & Liberty

Blog author: rnothstine
Friday, August 26, 2011
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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.

Pastor White is quoted in the article as saying, “We have a hope beyond logic, beyond understanding. I believe our God is going to take our devastation and turn it into something beautiful.” The words from White echo Rev. Kelvin Croom’s message expressed in my article “The Church and Disaster Relief: Shelter from the Stormy Blast” from the Spring Issue of Religion & Liberty. Croom declared:

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.

Wayne Grudem

Religion & Liberty’s spring issue featuring an interview with evangelical scholar Wayne Grudem is now available online. Grudem’s new book is Politics According to the Bible (Zondervan 2010). It’s a great reference and I have already made use of it for a couple commentaries and PowerBlog posts here at Acton. “I am arguing in the book that it is a spiritually good thing and it is pleasing to God when Christians can influence government for good,” Grudem declared in the interview.

“The Church and Disaster Relief: Shelter from the Stormy Blast”
is a piece I wrote for this issue focusing on the faith community’s response to the tornadoes in the South, Joplin, Mo, and Hurricane Katrina. Pastor Randy Gariss of Joplin and Jeff Bell of Tuscaloosa, Ala. were extremely generous with their time and helped to shape this article. Below is an excerpt from the article on Pastor Gariss’s thoughts on the response:

‘The churches are far better about getting out of their buildings now,’ said Randy Gariss, pastor of College Heights Church in Joplin. ‘Before it was more of a bunker mentality with some churches because of the cultural wars, but so many more churches are building relationships with the whole community.’

David Paul Deavel offers an excellent review of Daniel J. Mahoney’s, The Conservative Foundations of the Liberal Order in the issue. The title of his review is “Saving Liberalism from Itself” and in the review he declares:

Under modernity, Mahoney argues, liberty is too often reduced to ‘a vague and empty affirmation of equality and individual and collective autonomy’ that ‘is inevitably destructive of those ‘contents of life’—religion, patriotism, philosophical reflection, family ties or bonds, prudent statesmanship—that enrich human existence and give meaning and purpose to human freedom.’

“Debt, Finance, and Catholics” is a piece authored by Sam Gregg. Rev. Robert Sirico offers “The Church’s Social Teaching is One Consistent Body of Thought.”

The “In The Liberal Tradition” figure is Richard John Neuhaus. I met Neuhaus on Capital Hill when I was working at the Institute on Religion & Democracy. He was very close to a philosophy professor of mine at seminary and Neuhaus was very familiar with Asbury Theological Seminary, where I was a student at the time. I specifically remembered he knew a lot about John Wesley and the 18th Century evangelical revival in England.

Nuehaus had a real pastoral heart to go along with his sharp mind and he seemed to have an encouraging word for everybody. “Wealth and Whimsy: On Economic Creativity” is an excellent essay from 1990 by Richard John Neuhaus that is certainly worth the read. There is more content in this issue so please check it out and if you ever wish to share any ideas or provide feedback on Religion & Liberty feel free to offer that in the comment section below.

Update: Thanks to Adam Forrest for linking the Grudem interview on the Zondervan blog.

Thanks to P. Koshy @pkoshyin and Saurabh Srivastava @SKS_Mumbai for linking this 1996 Religion & Liberty gem on Twitter. Author Mario Gómez-Zimmerman argues that Hinduism “pre-figures capitalism much closer than socialism.” More:

As it is true for all the great religions, Hinduism warns human beings about the dangers of accumulating wealth, and at times demands them to renounce it. But in all cases, wealth is attacked because it is likely to subject man to dependency, fostering egoism, greed, and avarice, and not for being an evil in itself. In fact, wealth is considered a good to be pursued within the spheres of worldly affairs, trying at the same time to remain detached from it, which is the way to spiritual evolution. In Hinduism, this aspect is commonly referred to as renouncing the fruit of labor. It is made with the provision that renunciation must be a voluntary act, because it is acknowledged that only a few are prepared to follow the path to perfection in a strict manner. Literature on this is vast, so I will limit myself to sample what Sai Baba and Prabhupada (the first considered by many as the Avatar of our time, the second the founder of the International Society for the Conscience of Krishna) have to say about this. To quote Sai Baba: “When a man has a right to engage in Karma, he has a right also for the fruit; no one can deny this or refuse his right. On his part, Prabhupada states that, according to the Law of Karma, wealth is the result of a good previous labor, and that the Lord leaves man independent to engage in the activities proper to the material world.

Read “The Capitalist Structures of Hinduism” in Religion & Liberty.

In the forthcoming Spring 2011 issue of Religion & Liberty, we are featuring an interview with Wayne Grudem. His new book, Politics According to the Bible, is an essential resource for thinking through political issues in light of Scripture (Zondervan 2010). If you write about faith and politics, this book is a handy resource to have at your disposal. I find myself using it more and more as a resource in my own writing.

He is also the author of Business for the Glory of God, which is definitely a book that fits nicely within Acton’s mission. It was a delight to talk with Wayne during this interview. He is extremely gracious and kind and a serious thinker who contributes so much not to just issues of policy for Christians, but theology as well. Be sure to check the upcoming print or online edition for the rest of the interview.

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Dr. Wayne Grudem is the research professor of theology and biblical studies at Phoenix Seminary in Arizona. He previously taught at Trinity Evangelical Divinity School for 20 years. He has served as the President of the Council on Biblical Manhood and Womanhood, as President of the Evangelical Theological Society (1999), and as a member of the translation oversight committee for the English Standard Version of the Bible. He also served as the general editor for the ESV Study Bible (Crossway Bibles, 2008). Dr. Grudem’s latest book is Politics According to the Bible (Zondervan, 2010). He recently spoke with Religion & Liberty’s managing editor Ray Nothstine.

It seems that political partisanship has been especially toxic in recent years. What can Christians do to be an effective witness against the hyper-partisan politics that many say is bad for the country?

I don’t think people should avoid being partisan. People should stand firmly for the right policies, as they understand them. What we can avoid is failing to act with kindness and graciousness towards those with whom we disagree.

When I encourage Christians to influence governments for good, this does not mean an angry, belligerent, intolerant, judgmental, red-faced and hate-filled influence, but rather a winsome, kind, thoughtful, loving, and a persuasive influence that is suitable to each circumstance and that always protects the other person’s right to disagree. But one also has to be uncompromising about the truthfulness and moral goodness of the teachings of God’s Word.

I want to encourage Christians to be careful of their attitudes and not to bring reproach on their cause by acting with hateful attitudes toward others. However, I do not think that the solution to political partisanship in the United States is some kind of compromise in the middle of two party’s differences. This is because I think in many cases there are morally right and wrong positions, and we should continue to hope that the morally right positions will triumph and the wrong positions will be defeated in the normal course of ordinary political discussion and by democratic elections.

What are your thoughts on the tea party movement? Is it a movement Christians should be involved with?

I am in favor of following the original intent of the Constitution, and I am in favor of lower taxes and less government control on people’s lives. I think, as I explain in my book, those positions are consistent with Biblical teachings on the role of government and the way judges should function in a nation. In the Bible, judges have the role of interpreting and applying laws, but not of changing laws or making laws. That is the difference between conservative and liberal views of the courts. So those are good emphases in the tea party movement, as I understand it: those are emphases on a limited role for judges, the original meaning of the Constitution, and lower taxes and smaller government. Those are consistent with Biblical teachings. Now, you know, as in any movement there can be diverse views, but from what I know of the tea party movement, I’ve found that it has been a good thing.

You supported Governor Romney in the last presidential election. Do you think there is a credible argument for not supporting Romney, solely because of his Mormon faith?

Yes, an argument can be made that it is a significant political liability. I don’t think I recognized how strong the suspicion of Mormonism was, and the anti-Mormon sentiment among some evangelical Christians. Mormon theology is, frankly, very different from evangelical Christian theology on what we believe about the Bible, about the nature of God, about who Jesus is, about the nature of the Trinity, about the nature of Salvation and the nature of the Church. Those are incredibly huge differences in doctrine. And while I can support a Mormon candidate for political office, and I am very happy to work with Mormon friends on political issues, I cannot cooperate with them on spiritual issues because our theology is so different.

I still think that Governor Romney is a highly qualified candidate, and an honorable and trustworthy and wise man, and if he wins the nomination, of course I will support him and vote for him.

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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Tom Oden


In the forthcoming Winter 2011 issue of Religion & Liberty, we are featuring an interview with Thomas C. Oden. The interview mainly focuses on the importance and wisdom of the Church Fathers and their deep relevancy for today’s Church and culture. The content below however delves into Marxist liberation theology and the direction of Oden’s own denomination, The United Methodist Church. Some of the below portion will be available only for readers of the PowerBlog.

I’d like to add a short personal note about Tom Oden as well. His work and writings have been an immense blessing in my own life. His research was vital to my own spiritual formation in seminary and beyond. I have many friends and colleagues who would testify to the same. I still read his three-volume systematic theology as a devotion. It was a pleasure to spend time with him during this interview and his pastoral heart is every bit as big as his heart for scholarship.

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Thomas C. Oden is a retired theology professor at The Theological School of Drew University in Madison, N.J. He is the author of numerous theological works, including the three-volume systematic theology The Word of Life, Life in the Spirit, and The Living God. Currently he is director of the Center for Early African Christianity at Eastern University, St. Davids, Pa. He is the general editor of the Ancient Christian Commentary on Scripture and the Ancient Christian Doctrine series. He recently spoke with Religion & Liberty’s managing editor Ray Nothstine.

Obviously Marxist theology peaked in the 70s and 80s, to a large degree. Is liberation theology as a Marxist construct on the decline? And if so why?

Marxist praxis has been since the Gulag’s of Stalin, the Great Leap of Mao, and the poor economy and police state of Cuba. By the Berlin Wall it was intellectually caput. But theologians were late in recognizing its vulnerabilities. That is because they were far too indebted to the basic moral assumptions of modern consciousness: hedonic narcissism, absolute relativism, and naturalistic reductionism. The rapid decline of Marxist solutions was not recognized by many of its advocates, especially those in the knowledge class.

There are a number of different kinds of liberation theology, so if you’re asking about feminist liberation theology or black liberation theology, or more in a global sense of the liberation of colonized nations from Colonialism, those are all different questions.

I have a personal history of being slow to give up those illusions, but not as slow as many of my theological colleagues, still stuck in a pseudo-revolutionary dream. I was very deep into the socialist imagination until about forty years ago. I read a lot of Marx for 20 years before unmerited grace changed the direction of my life.

The Marxist vision of history is a deterministic one, an economic determinism that imagines it knows how history is going to turn out. It proved to be a very dangerous imagination. For Christians, the unfolding of universal history is guided by providence, but not so as to deny human choice. For a Marxist, that unfolding is due to an economic determinism which pits class against class. What you are trying to do in Marxism is raise the consciousness of the proletariat, in order that they will rebel against their oppressors. That basic model is easily seen analogously in most forms of liberation theology.

What I had to go through is a disillusionment of my Marxism. How did that happen? It happened by the recognition of the immense injustices created by Marxism. I’m talking about millions of people killed in Cambodia, one fourth of the population— a Marxist vision inspired in expatriate pseudo-intellectual salons in Paris.

When you actually look at the social consequences of Marxism, it is extremely hard to defend them. I found it harder and harder to defend them. The Marxist view of history is on the decline because it’s a historical failure. There are a few little pockets where it still pretends to be the future, as in Venezuela, which is mimicking Cuba. But look at Cuba. Cuba has already decided that communism doesn’t work after how many years now? Sixty sad ones. The Cubans are trying. They’re trying very hard, actually, to get their economy out of the box of a state operated system.

You are a United Methodist and have been a lifelong Methodist scholar. What do you think about the future of the United Methodist Church? I think a lot of conservative evangelicals hear negative things about the denomination as it relates to theological liberalism. But what are some positive aspects?

Many aspects are far from depressing. The liberal Protestants still have the Scriptures, their hymnody largely intact, and their confessional standards, which in my tradition are the 25 Articles of Religion and Wesley’s Standard Sermons. We still have our doctrinal standards. They are a part of our constitution. They cannot easily be tampered with.

There is obviously an awful lot wrong with our present liberal bureaucratic form of governance. Our question is really: What is there to be learned from this? I’m now working on a four volume work on John Wesley. I think the key answer is Wesley himself. Liberal churchmanship is like being a Lutheran and not having read Luther, or being a Reformed Evangelical and not having bothered to read Calvin. We have a lot of Methodists that haven’t even touched the great wisdom of Wesley. Now let’s tie in Wesley with the patristic tradition. Wesley happened to be at Oxford at a time when there was a great patristic revival going on. That means that these early Christian writings were being avidly read in Lincoln College at Oxford in their original languages. Wesley could easily read Clement of Alexandria in Greek, or Cyprian or Augustine in Latin. He brought all this wisdom with him to the evangelical revival of the 18th-century. He published a lay person’s version of the Ante-Nicene writers.

I think that most of the Methodist tradition and the Anglican tradition from which it came, and as well, I believe, the Presbyterian and Lutheran traditions, are all experiencing the same kind of amnesia toward their own roots. In each of those cases, as in the case of Luther and Calvin and Wesley, all of these were far more grounded in the ancient Eastern and Western traditions of orthodoxy than in the contemporary church. So I want to see Methodists read Wesley. I also want to see them read the ancient Christian writers.

The core of the dilemma of liberal Protestant ecclesiology lies in our clergy and the seminaries that spawned them. The laity, on the whole has remained loyal to the faith once delivered to the saints. They come and sing the hymns of the church and they listen, sometimes to bad sermons, sometimes to good sermons. But the laity’s faith hasn’t really changed. It’s the clergy’s faith that has grown weak, and after fifty years of living within the liberal seminary ethos, I charge that largely to the confusions that have occurred in the seminaries. More specifically the responsibility has been flubbed by the trustees of seminaries. The original benefactors of the seminaries would be shocked. Donor accountability is lacking. The bishops have defaulted on their major task of being the guardians of Christian doctrine. The doctrine they agreed to uphold in their ordination vows. They have created a problem that will take a long time to correct.

We do have already within the United Methodist Church, a lot of very active, significant movements giving resistance to the “church of what’s happening now.” I’m thinking of the Confessing Movement within the United Methodist Church that began in 1993 and now has over 600,000 correspondents. It’s not something either the bishops or seminaries can ignore.

In a follow up to Jordan Ballor’s commentary last week, “Christian Giving Begins with the Local Church,” here is a related excerpt from Darren Dochuk’s From Bible Belt to Sunbelt: Plain-Folk Religion, Grassroots Politics, and the rise of Evangelical Conservatism. I will review the new book published by Norton in the next issue of Religion & Liberty and for the PowerBlog. The excerpt from Dochuk’s book is an excellent reflection of not just how the local church can fulfill their Gospel mandate to help the poor, but also empower and build the community:

The sense of community the Allens found in this congregation was deeper than anything found in Dodson. Theirs was not an uncommon experience. During the last stages of the Depression, southern evangelicals relied heavily on their churches for support of all kind. After moving from Oklahoma to Compton in the 1930s, Melvin Shahan, for instance, saw his parents falling into debt, even with his own weekly ten-dollar paycheck from Goodyear helping out. In response, the Shahans’ church organized a “pounding,” a ritual that saw congregants stock the pantry of a needy and unsuspecting friend with canned goods, preserves, and smoked meat. Melvin would later recall that such acts of kindness were facilitated in part because his neighbors lived so nearby, something he did not experience in Oklahama:

‘So many people there are at Guymon [Oklahoma] came from neighboring farmhouses out around town. When they came into town for the services, it was farther for them to drive than it was here [Compton] where people lived right in the immediate area of their church.’

For the Shahan family, the intimacy of the country church often idealized by those from the South was a reality not enjoyed until after arriving in Southern California. The same applied for the Allens. When wartime conditions sent fathers to the front and mothers to work, the congregants of Southern Missionary leaned especially hard on each other. Since women constituted a majority of church membership during these years, the onus for community fell on them. Churchwomen not only organized drives to increase Sunday attendance but also made sure that neighborhood families were provide with child care, transportation, and, when needed, financial support. For Marie Allen, whose family livelihood depended on her full-time work at a local defense plant, such neighborly assistance proved financially critical. More importantly, it strengthened the bonds of Christian sisterhood and her ties to the church family. (p.21)

Over the years Religion & Liberty has compiled a lot of interview gems and first class content for our readers. The new issue, now available online, highlights some of that content, with new material as well. This double issue is an Acton 20th Anniversary tribute with an interview with John Armstrong as well as a collection from some of our best interviews. Regarding the compiled collection, the responses selected represent a range of timeless truths of the Gospel, the importance of human liberty, and the importance of religion and moral formation in society.

There are three book reviews in the issue. Bruce Edward Walker has written a review of Literature & the Economics of Liberty: Spontaneous Order in Culture. Jordan Ballor reviews Carl Trueman’s Republocrat: Confessions of a Liberal Conservative. A main theme from Trueman’s book is that “The gospel cannot and must not be identified with partisan political posturing.” Ballor offers up a clear concise analysis of Trueman’s arguments. I reviewed Richard Reinsch’s book Whittaker Chambers: The Spirit of a Counterrevolutionary. The book was an excellent reminder that there must be more to conservatism than just free-markets and limited government. And in the review I noted:

Just as markets and small government offer little ability in offering peace and happiness, though they certainly create greater space for a working towards that end, this account is a reminder that the best of conservatism is, at its core, within the ancient truths that tower above the vain materialism and individualism of secular Western democracy.

Among the content from our archives to celebrate our anniversary is a piece about Lord Acton by James C. Holland. No Acton anniversary would be complete without something pertaining to Lord Acton. The other article from the archives “Views of Wealth in the Bible and Ancient World” by Scott Rae was originally published in the 2002 November and December issue of Religion & Liberty.

The issue also features an excerpt from Work: The Meaning of Your Life – A Christian Perspective by Lester DeKoster. The book has been newly made available in the second edition by Christian’s Library Press.

There is more content in the issue, so check out all the articles and content online. The biggest challenge on this anniversary project was making decisions about what was going to be included in the issue. Still, there was a lot of great material that had to be excluded only because of space. Thank you for reading, and you can always read and search all of our issues here. Stay tuned for future issues of Religion & Liberty in 2011. We will be kicking off the first two issues with new interviews of two very well known and influential theologians and Church thinkers.

Religion & Liberty’s issue featuring an interview with Alexander Solzhenitsyn scholar Edward E. Ericson Jr. is now available online. Acton also published Solzhenitsyn & the Modern World by Ericson in 1994. It was a joy to have Ericson sit down with us in the Acton office to talk about Solzhenitsyn, his work, his life, and his legacy.

The issue also includes an excellent essay on the federalist and anti-federalist debate by Dr. John Pinheiro, a historian at Aquinas College in Grand Rapids. Pinheiro points out in the piece that the anti-federalists are important for understanding the balance between liberty and order in our Republic. He also adds that the anti-federalists are essential reading “if Americans hope to restore a sane balance between state and federal power.”

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shearlThe new issue of Religion & Liberty, featuring an interview with Nina Shea, is now available online. A February preview of Shea’s interview, which was an exclusive for PowerBlog readers, can be found here.

Shea pays tribute to the ten year collapse of communism in Eastern Europe, which began in the fall of 1989. The entire issue is dedicated to those who toiled for freedom. Shea is able to make the connection between important events and times in the Cold War with what is happening today in regards to religious persecution. Her passion on these issues is unmatched. Her experience and expertise on issues of religious persecution definitely shine through in this interview. I encourage readers to pay attention to her work.

Mark Tooley offers the feature piece for this issue, “Not Celebrating Communism’s Collapse.” It is an excellent look back at the religious left and their grave misjudgments about the true danger of Marxist dictatorships. Tooley declares, “Communism’s collapse did further discredit the Religious Left, and the political witness of mainline Protestantism and ecumenical groups like the WCC and NCC has arguably, and thankfully, never quite recovered from the events of 1989-1990.” Tooley is president of The Institute on Religion and Democracy in Washington, D.C. and author of Taking Back the United Methodist Church.

In this issue I offer a review of Steven P. Miller’s Billy Graham and the Rise of the Republican South, which appeared first on the PowerBlog.

“Repressions” is a series of voices that speak to the danger of an ideology that reduces man to merely a material creature, while violently squelching the spiritual. Because of the danger of an all controlling state, the Framers of the U.S. Constitution considered religious liberty the “first freedom,” the foundational freedom upon which others are built. They understood that religious freedom is the hallmark to a truly free and virtuous society, and is also meant to act as an important wall from encroachment by the state into our lives.

The issue also pays tribute to a well known figure, especially among evangelical Christians, Francis Schaeffer (1912-1984). Scaheffer, who spoke out against the godless totalitarian state also powerfully reminds us: “I believe that pluralistic secularism, in the long run, is a more deadly poison than straightforward persecution.”