Posts tagged with: Religion/Belief

About a decade ago I joined a couple of other semi-clueless entrepreneurs in starting a regional newspaper in East Texas. Although I had always been a praying man, I found a lot more to pray about while starting a business: praying we’d make payroll, praying we’d find advertisers, praying the newspaper industry wouldn’t collapse before our next edition, etc.

Apparently, I wasn’t alone. According to information recently published by the Association of Religion Data Services, U.S. entrepreneurs pray more, meditate more and are more likely to believe in “a God” and attend a religious congregation than non-entrepreneurs:

The ARDA release published last month, draws on data from the 2010 Baylor Religion Survey which shows that people who have started or were starting a new business were more likely to believe in a God who personally cared for them. They also meditated and prayed more frequently than non-entrepreneurs.

“For entrepreneurs, business ventures may provide a ready list of concerns voiced to a God they believe is listening,” Baylor researchers Kevin Dougherty, Mitchell Neubert, and Jenna Griebel and Jerry Park noted.

When times get tough, according to Dougherty, many entrepreneurs may find themselves strengthened by the belief “God is with them and interested in them and attends to their needs.”

Read more . . .

At The Gospel Coalition’s 2013 National Conference, Tim Keller kicked off a Faith at Work post-conference by exploring what it means to be a Christian in the marketplace.

Keller argues that we have to view our work through the larger Biblical story of Creation > Fall > Redemption > Restoration. If God is the creator of all things, and if through Christ all things are made new, that process of restoration must include our work.

Keller proceeds to offer five ways that the  theology of the Bible shapes the way we work. (more…)

As part of the United States Conference of Catholic Bishops (USCCB) “Fortnight For Freedom” campaign, the USCCB has enumerated a number of threats to Americans’ religious liberty. Besides the on-going battle with the Obama Administration regarding the HHS mandate and the gutting of funding to Catholic programs that fight human trafficking, the bishops want us to be aware of these perils to religious liberty:church-state[1]

    • Catholic foster care and adoption services.  Boston, San Francisco, the District of Columbia, and the State of Illinois have driven local Catholic Charities out of the business of providing adoption or foster care services—by revoking their licenses, by ending their government contracts, or both—because those Charities refused to place children with same-sex couples or unmarried opposite-sex couples who cohabit.
    • State immigration laws.  Several states have recently passed laws that forbid what they deem as “harboring” of undocumented immigrants—and what the Church deems Christian charity and pastoral care to these immigrants.
    • Discrimination against small church congregations.  New York City adopted a policy that barred the Bronx Household of Faith and other churches from renting public schools on weekends for worship services, even though non-religious groups could rent the same schools for many other uses.  Litigation in this case continues.

    (more…)

    Even before America became a republic, Americans have opened public meetings with prayer. The Supreme Court even acknowledged this fact thirty years ago in the case of Marsh v. Chambers. Writing for the majority, Chief Justice Burger said, “From colonial times through the founding of the Republic and ever since, the practice of legislative prayer has coexisted with the principles of disestablishment and religious freedom.”

    But the “ever since” may soon be coming to an end.
    (more…)

    The plight of Syrian Christians is well-documented, and includes the kidnapping of two Syrian bishops. In an address to the General Assembly of the Church of Scotland this week, Dr. Mary Mikhael of the National Evangelical Synod of Syria, said Syrian Christians are “exhausted” from the strain of life in that nation.

    She said there was no Arab Spring for the people of Syria but ‘only a stormy dark winter’. In particular, she expressed concern that there would soon be no Christian presence in the country. ‘The tragedy is getting bigger day by day … Now the big question is about our future.’

    Dr Bernard Sabella, executive secretary of the Middle East Council of Churches reminded those at the synod that Christians were not the only religious group facing persecution, and expressed concern that religious groups would flee the area all together.

    Read “Syrian churches are ‘exhausted’ ” at Christian Today.

    Bruce Edward Walker recently wrote a commentary for The Tampa Tribune entitled, Shutting Down Corporate Speech in the Name of Social Justice. He says that:

    Corporate boardrooms are being caught up in a new wave of religious fervor sparked by clergy and members of religious orders in search of social justice. Alas, this movement is only superficially about the spirit. In truth, corporate directors and company executives are facing a very worldly missionary effort by priests, pastors, nuns and laypersons armed with proxy shareholder resolutions that advance politically liberal dogmas, including attempts to undermine the Supreme Court’s Citizens United ruling.

    Enlisting members of the religious community to this movement is simply disguising “leftist ideology in church vestments.”

    The nuns and friars submitting the proxy resolutions are members of the New York City-based Interfaith Center on Corporate Responsibility, which, for the past 41 years, has established itself as “the pioneer coalition of active shareowners who view the management of their investments as a catalyst to promote justice and sustainability in the world.” The ICCR’s view of “justice and sustainability,” however, seems less grounded in Christian doctrine than talking points from MSNBC.

    These resolutions, not surprisingly, list the amount of money spent by each company on “direct federal lobbying” using figures taken from Senate reports. What seems to upset the religious activists, or actually ICCR, is the lack of disclosure of “lobbying expenditures to influence legislation in states,” including “trade association payments” and “membership in tax-exempt organizations that write and endorse model legislation, such as the American Legislative Exchange Council.” (more…)

    In a May 16 address to four new Vatican ambassadors, Pope Francis denounced the “cult of money” in today’s culture, stating that we are now living in a disposable society, where even human beings are cast aside.

    Phil Lawler, at CatholicCulture.org asks if this means the pope is a socialist. Not so:

    Socialists make their arguments in moral terms, because if the argument is stated purely in practical terms, the socialists will lose. By the same logic, capitalists prefer to state their arguments in practical economic terms. Unfortunately, in doing so, they cede the moral high ground to their opponents. With rare exceptions—one thinks immediately of Michael Novak and of the Acton Institute–defenders of capitalism have not taken the trouble to state their case primarily in moral terms. And that’s unfortunate, because a powerful argument can be made that capitalism, tempered by a Christian moral framework, is the best available solution to the problem of poverty.

    Nothing that Pope Francis said—nothing that any Pope has said—would rule out that approach. (Pope John Paul II opened the door to a Christian defense of capitalism in Laborem Exercens, then pushed it wide open in Centisimus Annus.) To be sure, the teaching magisterium has been critical of the excesses of capitalism, and of capitalism raised to an all-encompassing ideology. Pope Francis today repeated that condemnation of “ideologies which uphold the absolute autonomy of markets and financial speculation, and thus deny the right of control to States, which are themselves charged with providing for the common good.” Hard-core libertarians will be uncomfortable with that language, certainly. But then hard-core libertarians are often uncomfortable with the Ten Commandments.

    Read “What capitalists should learn from the Pope’s critique” at CatholicCulture.org.

    IRS agents appear to need a refresher course on First Amendment freedoms. While applying for tax-exempt status in 2009, an Iowa-based pro-life group was asked by the agency to provide information about its members’ prayer meetings:

    On June 22, 2009, the Coalition for Life of Iowa received a letter from the IRS office in Cincinnati, Ohio, that oversees tax exemptions requesting details about how often members pray and whether their prayers are “considered educational.”
    “Please explain how all of your activities, including the prayer meetings held outside of Planned Parenthood, are considered educational as defined under 501(c)(3),” reads the letter, made public by the Thomas More Society, a public interest law firm that collected evidence about the IRS practices. “Organizations exempt under 501(c)(3) may present opinions with scientific or medical facts. Please explain in detail the activities at these prayer meetings. Also, please provide the percentage of time your organizations spends on prayer groups as compared with the other activities of the organization.”

    Read more . . .

    Michael J. Gerson’s encomium to Jim Wallis’ book on the common good includes this curious paragraph:

    Nearly every Christian tradition of social ethics encompasses two sorts of justice. The first is procedural justice: giving people what they deserve under contracts and the law. The second is distributive justice: meeting some needs just because human beings are human beings. This is not the same thing as egalitarianism; confiscation is not compassion. But distributive justice requires a decent provision for the vulnerable and destitute. And this is not just a matter of personal charity. Social justice is more than crumbs from the table; it depends on the existence of social and economic conditions that allow people to live, work and thrive.

    Gerson should be applauded for grappling with such substantive doctrines as the common good and social justice. It is certainly brave to do so within the confines of a short opinion piece.

    But his treatment of these in the context of this short op-ed illustrate the difficulty of doing so in a responsible fashion. For one thing, the common good is perhaps one of the most difficult concepts to get a handle on in the history of Christian moral reflection. In the end, Gerson summarizes it as “the set of social circumstances that allows everyone to flourish.” We might quibble with this description as not quite getting at the common good as a telos rather than a process, but given that he quotes John Paul II in the previous line, this isn’t that large of a quibble.

    We might also note that even though it is commonly associated with modern Roman Catholic social thought, as Gerson notes, the idea of the common good is much more of a catholic legacy of Christianity shared by a variety of Christian traditions. See, for instance, Gerson’s claim that Wallis’ invocation of the common good is “further evidence of the intellectual advance of Catholic social teaching across Christian confessions.” I think this is probably true in the case of Wallis and many evangelicals, and in this Roman Catholic social thought has done a great service in preserving this inheritance and serving as a reminder and inspiration for those who have forgotten the place of the common good in their own tradition’s moral reflection.
    (more…)

    church_congregationOver at The High Calling, Michael Kruse observes that many pastors and church leaders are now looking for a “programmatic strategy” for helping their congregations integrate work and discipleship.

    The problem, Kruse argues, is that such a strategy doesn’t exist:

    As leaders, we need to realize that to make faith and discipleship integrated in our congregations, we cannot do it with our congregation’s existing knowledge and skills, requiring those in our congregation (including ourselves) to make a shift in our values, expectations, attitudes, and behaviors. You see, while some of us sense a need for better integration of faith with vocation, there are significant obstacles.

    Most Christians do not have a theological framework that accommodates the integration of faith and vocation. Many are even hostile to the idea. They are more comfortable with a life that is not integrated, compartmentalizing work and discipleship. Any attempts at integration feel like intrusions into their private lives. Worship is viewed as an escape from “secular” concerns. And let’s face it, if we really pursue integration, we will discover uncomfortable things about our lives.

    Indeed, as the Acton Institute’s Stephen Grabill points out in his foreword to Lester DeKoster’s Work: The Meaning of Your Life, despite many Christians having an “implicit sense that work is good because it carries out the cultural mandate,” we have failed to grasp that work is, further, “one of the core elements of discipleship and spiritual formation.”

    To start chipping away at this convenient and comfortable disposition, Kruse offers some basic and broad ideas to help church leaders begin the integration process with their congregations. (Amy Sherman offered a similarly themed set of recommendations a few months ago.) (more…)