Posts tagged with: religion

Blog author: jcouretas
posted by on Wednesday, January 26, 2011

Two more thoughtful reviews of Jordan Ballor’s Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness are in. Ross Emmett says that, “those concerned about the role of the church in the world today can learn a lot by reading and reflecting on Ballor’s excellent critique of the ecumenical movement’s political economy.” And in the new issue of the Journal of Markets & Morality, Thomas Sieger Derr agrees with Jordan that the ecumenical movement should be “appropriately circumspect in its ethical pronouncements on specific matters of public policy.”

And, on his blog, Hunter Baker (he’s a PowerBlogger, too) chats with Jordan about Babel. Here it is in full:

Baker: Writing a book is serious undertaking that requires a lot of motivation. What was it that inspired you to write Ecumenical Babel?

Ballor: A number of years ago I first became closely aware of the kinds of advocacy that was going on by officials at ecumenical organizations. In the meantime, while pursuing graduate work and various duties at the Acton Institute, I kept an eye on ecumenical affairs, and when the 2010 Uniting General Council of the soon-to-be-formed World Communion of Reformed Churches (WCRC) was announced I had the idea to write something engaging the social teaching of the various ecumenical groups. The WCRC was going to be formed at a meeting here in Grand Rapids at Calvin College, so I thought that this was an event that was perfect for the launch of a project that would later become Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness. (The less-colorful working title was Ecumenical Ethics & Economics: A Critical Engagement.) As I say in the book, given my denominational background, including my current membership in the Christian Reformed Church (a member denomination of the WCRC), I have a real theological as well as spiritual interest in ecumenism, which I believe is of utmost importance in contemporary Christian life. The real promise and challenge of authentic ecumenism is undermined to a great extent by the kinds of frivolous and downright irresponsible pronouncements coming out of the mainline ecumenical groups, and this is a tragic state of affairs that I feel needs some ongoing response. Building on a line of criticism I find in the work of Dietrich Bonhoeffer, Paul Ramsey, and Ernest Lefever, Ecumenical Babel is an opening statement in what I hope will be a renewed conversation.

Part of your argument, as I understand it, is a complaint against the practice of left-wing economics tied to the Christian faith. You would prefer that denominational confabs leave matters of economic policy undeclared and advert to prudence, instead. Is that a fair representation? And if so, does your book cut into the efforts of many Christian thinkers to encourage the integration of faith with a variety of fields?

It is a fair representation, provided that it is balanced with my similar discomfort at particularly right-wing economics coming from pulpits as well as denominational and ecumenical offices. What I hope is that my book interrupts the efforts of many Christians to bring their faith to bear on public life in a facile and superficial way. I do believe that the Christian faith is relevant for all of human life. It is a vigorous and comprehensive faith. As Jesus says, he has come that we may have life “to the full” (John 10:10 NIV). I take this to refer to the “bigness,” the comprehensiveness and complexity, of the Christian life in this fallen world. But it is typically not the case that there is a single Christian position on particular economic or political questions, and I find that there is all too often a kind of ideological imposition on the church and its social witness. This happens both on the left and the right, but in this case I focus particularly on the ecumenical movement where the problem is largely left-wing brands of economic and political ideology. Carl Trueman has written a book, Republocrat, that focuses on a rather different context, that is, socially and theologically conservative or confessional Presbyterianism in the United States, where he finds the problem to be an unduly close connection between conservative theology and conservative politics. Insofar as our objects of critique are different (and indeed our sensibilities are rather different regarding the prudential questions of economic and politics), then our respective criticisms are on one level quite radically opposed. But this opposition is particularly in the application, not in the principle, which is that we both write against the ideological interpretation of the Christian faith along particular economic or political lines.

This book was published by the Acton Institute where you have worked for a number of years now. In a nutshell, can you make their case for “religion and liberty”? And can you tie that mission to your book’s message?

The focus of the Acton Institute is to promote a society characterized by both freedom and virtue. The thesis, you might say, is that true freedom is only possible and realized within the context of virtue, the kind of virtue you get from a biblical account of God and his creation. The two must go together; you don’t get lasting or vigorous freedom in society without a virtuous people, and you don’t get a virtuous people without the institutional and structural freedoms that minimally allow, and maximally promote, such virtue. My book’s message relates to this in that it engages a particular set of voices that undermines this rather tenuous balance that holds freedom and virtue in harmony. The mainline ecumenical movement has been advocating for decades now for a kind of social, political, and economic transformation that I think would have deleterious consequences, and they have done so in a way that overreaches the mandates and responsibilities of the Christian churches as institutions in social life. One of the founding motivations for the Acton Institute was to present religious leaders with some introduction to economic ideas, so that their proclamation of the Gospel might be informed by some familiarity with what is involved with entrepreneurship, vocation, and business. The recent statements of the mainline ecumenical movement display the kind of ignorance of economics and un-nuanced rejection of economic realities that the Acton Institute has been working to dispel for the last two decades.

Finally, this book is the first publication of a renewed Christian’s Library Press, which was purchased and put back to work by Acton. Why did Acton buy the press? And what are Acton’s plans for the press going forward?

The Acton Institute’s acquisition of Christian’s Library Press was part of the institute’s reception of the literary and intellectual estate of Lester DeKoster, who passed away in 2009. Along with DeKoster’s books, notes, and unpublished manuscripts, the Acton Institute became the steward, you might say, of the publishing imprint that DeKoster began with his friend Gerard Berghoef and their families in 1979. Over the following decades Christian’s Library Press put out a number of important and valuable books on stewardship, discipleship, and Christian leadership that got some significant, albeit limited, circulation in Reformed and Presbyterian circles. One of the things Acton is committed to doing with CLP is to update and bring some of these texts back into circulation, introducing some of them for the first time to the broader evangelical world. So, for instance, we published DeKoster’s book, Work: The Meaning of Your Life—A Christian Perspective, in a second edition last year. This is a little book that captures well, in an accessible and popular way, a core understanding of the value of work and its meaning in the Christian life. Moving forward we have plans to expand the imprint as we make available some of the CLP backlist in new editions as well as publishing new books in the broad area of Protestant social thought.

Radio Free Acton hits the web once again today, this time featuring an exchange between Hunter Baker, author of The End of Secularism, and Jonathan Malesic, author of Secret Faith in the Public Square: An Argument for the Concealment of Christian Identity. Their conversation continues an exchange begun in the Controversy section of the latest issue of Acton’s Journal of Markets & Morality. Should Christians be overt about their faith when operating in the public square, or should Christian identity remain concealed in order to protect the faith from being drained of any real meaning? Baker and Malesic provide some thought-provoking perspectives on this vital question. [Ed. note: As an exclusive for PowerBlog readers, you can read the Malesic/Baker controversy in the Journal of Markets & Morality here.]

Additionally, we’re pleased to bring you an interview with Rev. John Armstrong recorded after his December 1st Acton On Tap event on Ecumenism and Ideology, in which we discuss what authentic ecumenism really is, as opposed to ideology.

To listen, use the audio player below:

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Did you know that the NIV Stewardship Study Bible is available for Kindle, iPad and everywhere your smart phone goes? It’s true. Download this Bible for your Kindle emulator on your Mac, PC, smart phone, or directly to your eBook reader, and thousands of stewardship resources will be available at your fingertips. Or you can go to Apple’s bookstore and download the NIV Stewardship Study Bible for your viewing on your iDevice.

Want to start your year out on the right track? Download the YouVersion Bible app––the world’s most downloaded app––and subscribe to our topical reading plan on generosity. Read it daily on your mobile device in every major English translation and dozens of additional languages. Just 30 days will help you explore God’s Word; helping you grow in the grace of giving. Or perhaps you want to become a better steward of the environment? You can follow our 30 day reading plan for Creation’s Caretakers. A daily drip of Scripture will prompt you to be intentional in your high calling as God’s steward.

These are just a few ways the Stewardship Council is providing the most helpful Biblical stewardship resources for the global and mobile Church.

Christianity Today has named the Lausanne Congress on World Evangelization at Cape Town one of the top news stories of 2010:

Thousands of global evangelical leaders gather in Cape Town to discuss missions, highlight evangelicalism’s global diversity, pray for religious liberty, and build relationships that will likely bear unexpected fruit in the decades to come.

Check out some of the resources from the Acton Institute related to Cape Town 2010:

I assert the existence of the “ecumenical-industrial complex” in my book Ecumenical Babel.

On that point, this bears watching: “Ecumenical news agency suspended, editors removed.”

From the piece:

Earlier this year the WCC, which has been ENI’s main funder and in whose headquarters the agency was based, said it was reducing its financial support for 2011 by over 50 percent.

The WCC is an umbrella body linking Protestant and Orthodox churches around the globe. An acting spokesman for the organisation told Reuters on Monday that the funding decision was “part of a broad redeployment of WCC resources” and had been a “key element in decisions related to the re-shaping of ENI.”

The cash cut came in the wake of complaints by the WCC’s former Kenyan general secretary Samuel Kobia of “inaccuracy” and “sensationalism” in coverage of the body by ENI — which had run reports from an authoritative German religious news service that he had falsely claimed an academic degree.

That doesn’t make for a very merry Christmas for all the ENI staff affected by the cuts.

The full official ENI story related to the “restructuring” after the break. (more…)

Blog author: jballor
posted by on Saturday, December 18, 2010

In this week’s “Two Minute Warning,” Chuck Colson shows that “work is something we are all called to do, using our gifts to God’s glory.”



Work: The Meaning of Your LifeAs a special offer this week, the Colson Center is giving away complimentary copies of Lester DeKoster’s little classic on this subject, Work: The Meaning of Your Life—A Christian Perspective from Christian’s Library Press. Be sure to sign up at the Colson Center website for your free copy, and order a copy or two for important people in your life who could use some perspective on the importance of their work to God.

Where we serve others through our work we are serving God. That is the central insight of DeKoster’s book. He writes that “a right view of work becomes the key to a satisfying life, as it now looks to me. And whenever, and wherever, I see people working—at any kind of work, such as head or hand, blue-collar or white-collar, trade or profession—I want to shout out the good news: This gives meaning to your life! Right here! Right now!”

See also, “Work and the Two Great Love Commandments.”

In today’s Acton Commentary I argue that “Christian Giving Begins with the Local Church.”

I note some statistics that show that American Christians are increasingly looking beyond their local congregations and churches as outlets for their charitable giving, in spite of the fact that giving to religiously affiliated and religiously focused charities is increasing.

What it comes down to, I think, is that in large part Christians don’t trust their local congregations to spend the money in a way that is responsible and in accord with the Gospel mandate. They see other nonprofits and para-church organizations as doing the real work of Christian charity. I believe the key to reversing this perception is to revitalize and reform the office of deacon in the Christian church. This will help us in myriad ways, not least of which is properly dividing the labor, so to speak, between the responsibilities to proclaim the Gospel, administer the sacraments, and exercise discipline, as well as to “do good to all people, especially to those who belong to the family of believers” (Galatians 6:10 NIV).

Consider the words of the Twelve at the original institution of the diaconate:

It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.

I cite The Deacons Handbook: A Manual for Stewardship in the piece, and the insights from this book by Lester DeKoster and Gerard Berghoef are worth examining in more detail. While the book is currently out of print, Christian’s Library Press is planning to release an updated second edition of The Deacons Handbook in 2011.

In the meantime, first editions of the The Elders Handbook and The Believers Handbook are available for purchase, and you can also check out a sample of The Deacons Handbook at Scribd.

With Berghoef and DeKoster I say, “Dream, deacon!”

And once you’ve given as you feel you should to your local congregation, please consider supporting the Acton Institute with your year-end gift.

Blog author: jcouretas
posted by on Wednesday, December 1, 2010

This week’s Acton commentary from Research Director Samuel Gregg. Sign up for the free, weekly newsletter from Acton for the latest news and analysis.

Benedict XVI: Christian Radical

By Samuel Gregg

As the condom-wars ignited by Benedict XVI’s Light of the World abate, some attention might finally be paid to the book’s broader themes and what they indicate about Benedict’s pontificate. In this regard, perhaps the interview’s most revealing aspect is the picture that emerges of Pope Benedict as nothing more and nothing less than a Christian radical.

Those accustomed to cartoon-like depictions of Joseph Ratzinger as a “reactionary” might be surprised by this description. But by “radical,” I don’t mean the type of priest or minister who only wears clerical garb when attending left-wing rallies or publically disputing particular church doctrines.

The word “radical” comes from the Latin radix, meaning “root.” It’s in this sense Benedict is radical. His pontificate is about going back to Christianity’s roots to make, as Benedict says, “visible again the center of Christian life” and then shining that light upon the world so that we might see the truth about ourselves.

At Christianity’s center, Benedict states, is the person of Jesus Christ. But this person, the pope insists, is not whoever we want him to be. Christ is not the self-help guru proclaimed by the charlatans of the Prosperity Gospel. Nor is he the proto-Marxist beloved by devotees of the now-defunct liberation theologies. Still less is Christ a “compassionate, super-intelligent gay man”, as once opined by that noted biblical scholar, Elton John.

According to Benedict, Christ is who Christ says he is: the Son of God. Hence, there is no contradiction between what some call “the Christ of faith” and “the Christ of history.” In Light of the World, Benedict confirms that underscoring this point was why he wrote his best-selling Jesus of Nazareth (2007). “The Jesus in whom we believe,” Benedict claims, “is really also the historical Jesus.” (more…)

On Nov. 18, at the General Meeting of the Evangelical Theological Society in Atlanta, Gene Edward Veith of Patrick Henry College gave a lecture titled, “Vocation: The Doctrine of Christian Life.” In the lecture, he explains why theological educators can’t fulfill their own vocation until they recover the vocations of those around them. The lecture was sponsored by the Oikonomia Network, a project of the Kern Family Foundation, dedicated to integrating discipleship with everyday life by developing a biblical perspective on work and economics. The event was hosted by Greg Forster, the Foundation’s program director for American history, economics and religion.

Gene Edward Veith is the Provost and Professor of Literature at Patrick Henry College, the Director of the Cranach Institute at Concordia Theological Seminary, a columnist for World Magazine and TableTalk, and the author of 18 books on different facets of Christianity and culture.

The University of Maryland — Baltimore County Orthodox Christian Fellowship and the school’s Secular Student Alliance sponsored a Nov. 16 debate on the subject of “The Source of Human Morality” with about 450 people in attendance. Fr. Hans Jacobse, an Orthodox Christian priest and president of the American Orthodox Institute (he blogs here), squared off with Matt Dillahunty, the president of the Atheist Community of Austin, and host of the public access television and Internet show The Atheist Experience. The debate’s organizer noted that Dillahunty “was raised as a fundamentalist Baptist, and was on track to become a minister until he started asking questions about the reasons for his belief. He rejected religion, and now serves as a public voice for rationality and secular morality.”

The debate was moderated by John Shook, Ph.D., Director of Education at the Center for Inquiry in Amherst, NY. He is the author of The God Debates: a 21st Century Guide for Atheists and Believers (and Everyone in Between).

Fr. Hans is also the editor of OrthodoxyToday.org and is a good friend of the Acton Institute. He has long argued that Orthodox Christianity has an important part to play in American moral renewal. In his article, “Orthodox Leadership in a Brave New World,” he explains why the culture wars are basically rooted in competing visions of the human person — a fundamental conflict about anthropology. And you’ll see him follow this line in his debate with Dillahunty.

For those wanting a deep dive into the “New Atheist” polemic, Fr. Hans is recommending David Bentley Hart’s book, Atheist Delusions: The Christian Revolution and Its Fashionable Enemies.

The Orthodox Christian Fellowship has been posting videos of the debate and some of Father Hans’ talks with students the following day on subjects as wide ranging as “The Intrinsic Value of the Human Being” and the Crusades. You can find these on the OCF’s YouTube channel, and they’re well worth the investment of time. I’ll share a couple here, from the debate Q&A and the talk with students.