Posts tagged with: Religion/Belief

When government provision is expected in all areas of life we begin to neglect our personal obligations to our families and neighbors, says Dylan Pahman, assistant editor of the Journal of Markets & Morality. “For the ancient Jews, intergenerational relations were a religious matter,” says Pahman. “The command ‘honor your father and mother’ (cf. Exodus 20:12) served as a bridge between duties to God and duties to neighbors. Our situation today may be quite different than that faced by Jews in the Roman Empire, but our problem is the same: We are missing the mark when it comes to our primary duties to one another.” The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
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Taking a look at these videos will give you a pretty good idea of what the Duck Commander’s mission is. You’ll see how the popular A&E series Duck Dynasty, focusing on the lives of the Duck Commander products, embodies a vision of business as mission on a variety of levels. As Phil puts it, “we all are preachers.”

Here’s Phil Robertson, the Duck Commander, describing his journey to faith in Jesus Christ:

Here’s the Duck Commander on the origins of his entrepreneurial enterprise:

And finally, here’s the Duck Commander highlighting the TV series as a vehicle for living out the gospel:

Charlie SelfAEI’s Values & Capitalism recently posted an interview with Dr. Charlie Self, professor at Assemblies of God Theological Seminary and senior advisor for the Acton Institute. In the last few weeks, I’ve posted several excerpts from Self’s new book, Flourishing Churches and Communities: A Pentecostal Primer on Faith, Work, and Economics for Spirit-Empowered Discipleship, which he discusses at length in the interview.

When asked what a Pentecostal worldview adds to the “larger Christian conversation about faith, work and economics,” Self responded with the following:

…[W]hat I think distinguishes Pentecostalism is our conviction about empowerment for mission. Fundamentally, it is our belief that God the Holy Spirit is active in the world: using his people in a myriad of ways to share the good news of redemption in Christ. That includes the ongoing supernatural work of God—the delivering, healing, reconciling work of Christ. Sometimes we see exorcisms or other miraculous things. These ongoing spiritual gifts are an important part of the Great Commission.

In terms of a connection with faith, work and economics, we aren’t talking about being spooky or weird at work (trust me—that doesn’t get you promoted!). Rather than speaking in foreign tongues, it’s welcoming God’s presence and action—welcoming God’s guidance into everyday tasks. It’s welcoming God’s involvement in daily work, whether washing dishes or balancing revenue statements.

Pentecostal Christianity reminds the rest of global Christians that when the Spirit is present, a new sociology emerges. There is a new egalitarianism in terms of inherent dignity and worth—not net worth, but the importance and value of each person in an organization, from janitors to CEOs—or from professors to students to college presidents. (more…)

“Is there a religious way to pump gas, sell groceries, or advertise for a craft store?”

In a new paper, “God and the Profits: Is There Religious Liberty for Money-Makers?,” Mark Rienzi asks the question. (HT)

Rienzi, an assistant professor at the Columbus School of Law at The Catholic University of America, writes in direct response to the federal government’s HHS contraception mandate, focusing on the religious liberty challenges faced by for-profit companies. As Rienzi argues, imposing such penalties requires “singling out religion for disfavored treatment in ways forbidden by the Free Exercise Clause and federal law.”

From the abstract:

Litigation over the HHS contraceptive mandate has raised the question whether a for-profit business and its owner can engage in religious exercise under federal law. The federal government has argued, and some courts have found, that the activities of a profit-making business are ineligible for religious freedom protection.

This article offers a comprehensive look at the relationship between profit-making and religious liberty, arguing that the act of earning money does not preclude profit-making businesses and their owners from engaging in protected religious exercise.

Many religions impose, and at least some businesses follow, religious requirements for the conduct of profit-making businesses. Thus businesses can be observed to engage in actions that are obviously motivated by religious beliefs: from preparing food according to ancient Jewish religious laws, to seeking out loans that comply with Islamic legal requirements, to encouraging people to “know Jesus Christ as Lord and Savior.” These actions easily qualify as exercises of religion. (more…)

The conclave to elect the new pope is scheduled to begin tomorrow afternoon after the public Missa pro Eligendo Pontifice (Mass for the Election of the Roman Pontiff) which is scheduled at 10am Rome time.   It was at this mass in 2005 after the death of John Paul II that the then Cardinal Ratizinger famously spoke of the “dictatorship of relativism.”   At 4:30 pm Rome time, the cardinals wearing full choir dress will enter the Sistine Chapel singing the hymn Veni Creator Spiritus (Come Holy Spirit).  Cardinals will enter into conclave (from the Latin cum clave, meaning “with key”) and they will be locked away from the world with no access to television, newspapers, or mobile phones until they have elected the new pope.

As the Conclave gets underway and the world waits to see who will be the next pope, here are some helpful hints for making your way through the media storm that is already underway.

1. The papal election is not a U.S.- or European-style political event.

In our hyper politicized world where almost everything is reduced to politics it is hard for our imagination to process a public event like the election of a new pope outside of the structures of politics.  That’s not to say there’s no politics in the Church.  There’s too much of it.  Way too much. And it’s always a factor.  Nevertheless trying to understand the papal election if the light of the American political system or interest and lobbying groups will not be of much help. (more…)

As Joe noted last week, over at Think Christian, H. David Schuringa highlights the primacy of the church’s ministry to prisoners and their families. He points to efforts both great and small:

Over the last 20 years, prison ministry has finally gotten back on the church’s agenda. There are not only large, national ministries like Bill Glass Champions for Life, Kairos, Prison Fellowship and Crossroad Bible Institute, all dedicated to preparing inmates for reentry, but also thousands of smaller groups and churches going into prisons and jails to bring the Good News.

Chuck Colson, founder of Prison Fellowship, was a long-time friend of the Acton Institute, and his story is featured in a compelling way in our new curriculum, Our Great Exchange.

Jim Liske, the current CEO of Prison Fellowship, hosts the series, which includes a session on “Compassion,” featuring Chuck’s story from political insider to prison insider…and beyond. As Chuck says, “I did everything my way. And it crashed and burned.”

For a preview of the session on compassion, check out the video featuring Chuck, “Like I Am.”

(March is Women’s History Month. Acton will be highlighting a number of women who have contributed significantly to the issue of liberty during this month.)

“This strange child” is how Hildegard was once described. Born in 1098, she was known to have visions, but kept them private for many years. Her family sent her at the age of 8 for religious education. It was not until the age of 42 that she realized the full extent of her visions and her understanding of religious texts. She sought the advice of St. Bernard and then Pope Eugenius so that her visions would never be seen as anything outside of or against Church teaching.

iconographer: Richard Cannuli

iconographer: Richard Cannuli

Hildegard’s work was some of the most prolific and wide-ranging in church history. She wrote music, plays, theology, and natural history. She also left behind massive correspondence. Besides writing to those who sought prayerful and private advice, she took to task men like Emperor Frederick Barbarossa of Germany, the archbishop of Main, and King Henry II of England. She was known to openly approach medical subjects (such as menstruation) and political and religious topics even some men would not discuss.

The 12th century was one of schisms and religious turmoil, and Hildegard was openly critical of those who spoke against the Church. However, the practice of burning heretics, popular at this time, was one Hildegard eschewed: “Do not kill them, for they are God’s image.”

Some feminist theologians of the 20th century have found Hildegard to be “feminist-friendly“, focusing on her apparent disobedience of a local bishop when relocating her convent. However, nothing suggests that Hildegard was anything but a true scholar, a student of science, reason and theology, who sought to work within the Church’s tradition of intellectual endeavor. In 2012, now-Pope Emeritus Benedict XVI declared Hildegard of Bingen a “Doctor of the Church”: a title given to certain saints known for their work that leads to new understandings of the Catholic Church’s Faith. It is in the realm of faith, reason, and intellect that Hildegard can be regarded a woman of liberty.

If we assume that the institutions of civil society, like churches, recreation centers, fantasy football leagues, and book clubs are essential for a flourishing society, it becomes very important to determine how such institutions are developed, maintained, and promoted.

For thinkers as varied as Alexis de Tocqueville, Abraham Kuyper, and Pope Paul VI, the realm of civil society provides an indispensable area of connection and protection between the individual person and the political order. In Quadragesimo anno, Paul VI writes of the need for “the reform of institutions,” necessary in part because of “the evil of what we have termed ‘individualism’ that, following upon the overthrow and near extinction of that rich social life which was once highly developed through associations of various kinds, there remain virtually only individuals and the State.”

It is at this point that Paul VI invokes the principle of subsidiarity, which is dependent upon and recognizes the rich variegation of human social life, which consists in human identity not only in terms of the individual citizen and the political order, but also in the human person as friend, co-worshiper, family member, co-worker, neighbor, and so on. One of the things most pressing for Paul VI was the idea that these institutions of civil society needed to be strengthened, not only for their own good but also for that of the political order itself and even more broadly for the common good: “for, with a structure of social governance lost, and with the taking over of all the burdens which the wrecked associations once bore, the State has been overwhelmed and crushed by almost infinite tasks and duties.”

How do we reinvigorate civil society once it has declined? How do we help build up what has atrophied? These are questions that are vital for moving beyond a false dichotomy of market and state or individual and state, not only conceptually but practically. As Matthew Kaemingk writes, “Their importance is often ignored by politicians, but sociologists tell us that a flourishing array of non-profits and free organizations consistently leads to measurable declines divorce, poverty, violence, obesity, depression, chronic illness, illiteracy, dependency, homelessness, and political apathy.” But if associations of civil society help lead to these outcomes, what helps lead to associations of civil society?

Melissa Steffan reports at Christianity Today this week on some research that bears on aspects of the necessary answers to these questions. Steffan writes, “Parents considering whether or not to send their children to private school can now weigh more than just tuition and curriculum. According to a new study from professors at Calvin College, the affiliation of a high school student’s school significantly impacts his or her sense of civic duty.”

She is referring to a new article from Jonathan Hill and Kevin den Dulk, “Religion, Volunteering, and Educational Setting: The Effect of Youth Schooling Type on Civic Engagement,” which appears in the Journal for the Scientific Study of Religion.
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Over at the IFWE blog, Art Lindsley continues his series on the gifts of the Spirit, offering seven reasons the gifts of the Holy Spirit matter for our work. “Whether working in creation or regeneration, the Spirit constantly empowers us to carry out the callings God places on our lives,” Lindsley writes.

Providing some brief Biblical basis for each, he offers the following reasons:

  1. The Spirit gives us power.
  2. We shouldn’t separate “natural” and “spiritual” gifts.
  3. The Spirit helps us reach our true potential.
  4. The Spirit provides gifts when we need them.
  5. The Spirit can increase our gifts for specific tasks.
  6. The Spirit’s gifts apply to all contexts, not just spiritual ones.
  7. The gift of leadership applies on many levels.

These points connect well with those developed at length in Charlie Self’s new book, Flourishing Churches and Communities: A Pentecostal Primer on Faith, Work, and Economics for Spirit-Empowered Discipleship, in which Self explores the many ways that the work of the Spirit impacts the work of the Gospel in our churches and communities.

In his chapter on how the Holy Spirit empowers transformation of the economy and society, Self explains the role the Holy Spirit plays in moving us toward a more “creative integration” on such matters: (more…)

At Ethika Politika today, I examine the recent critique by David Bentley Hart in the most recent issue of First Things of the use of natural law in public discourse in my article, “Natural Law, Public Policy, and the Uncanny Voice of Conscience.” Ultimately, I offer a measured critique—somewhat agreeing with, but mostly critical of Hart’s position—pointing out Hart’s oversight of the vital role of conscience in classic natural law theory.

What I find so bizarre, and have for some time now, is the relative ambivalence, at best, of many contemporary Orthodox writers when it comes to natural law. Hart, for example, hints that he might approve of natural law reasoning so long as all parties involved hold to a metaphysic that acknowledges “a harmony between cosmic and moral order, sustained by the divine goodness in which both participate.” However, even then he is not clear. Indeed, he begins his article by writing,

There is a long, rich, varied, and subtle tradition of natural law theory, almost none of which I find especially convincing, but most of which I acknowledge to be—according to the presuppositions of the intellectual world in which it was gestated—perfectly coherent. (emphasis mine)

Hart is not alone among Orthodox writers in this regard. With the notable exceptions of Stanley Harakas, Tristram Engelhardt, and Patriarch Kirill of Moscow (if there are others I apologize for my ignorance), contemporary Orthodox writers scarcely have employed natural law in their social ethics, if they even endorse it at all. Often it gets thrown under the bus in ill-advised false dichotomizing between all that is Eastern and therefore wonderful and all that is Western and therefore overly rationalistic. (more…)