Dennis Prager at Prager University reminds us that big government makes everything else (goodness, charity, self-reliance) smaller. Big government also creates a sense of entitlement amongst citizens, creating ingratitude and resentment – hardly what one wants in society.
Would you be surprised to hear that the mainstream media hasn’t been telling you the whole story? Probably not. The failings of the media has been a perennial story since 131 BC when the first newspaper, Acta Diurna, was published in Rome.
But sometimes the media’s biases lead them to make claims that are especially egregious and harmful to the common good. Such is the case on the reporting of an amendment relating to the free exercise of religion in Arizona. Critics of the bill described it as an anti-gay bill and claimed it would be used to deny access to public accommodations for homosexuals. As the Christian Post noted, almost every media organization in the country, including the more conservative Fox News, have taken the side of the critics by describing S.B. 1062 as a “gay discrimination” bill.
Because of this biased (bordering on fraudulent) reporting, the media was able to sway public opinion on the issue, which pressured Gov. Jan Brewer to veto the amendment.
Fortunately, we live in an age when the mainstream media is losing its stranglehold on the public’s attention. Several outlets have explained the true substance of the amendment and exposed the mendacity of the media. If you want to learn the truth, here are a few places to start:
Let’s stick with the hunting metaphor for a moment. In terms of our justice system, “johns” have pretty much been “catch and release.” You catch the (usually) guy, slap him with a misdemeanor, and let him go. Don’t want to embarrass him, his family, put his job in jeopardy.
On-demand ride-sharing services such as Uber and Lyft are on the rise, allowing smartphone users to request cab drivers with the touch of a button. But though the services are popular with consumers and drivers alike, they’re finding less favor among their taxi-company competitors and the unions and government bureaucrats who protect them.
Calling for increased regulation, entrance fees, and insurance requirements, competitors are grappling to retain their privileged, insulated status. In Miami-Dade County, an area with particularly onerous restrictions and regulations, Diego Feliciano, president of the South Florida Taxicab Association, argues that the change is bound to “ruin the very thing it’s trying to improve,” all because it threatens the fat cats who pay his salary, and who can afford to jump through the regulatory hoops. “When looking at new technologies,” he writes, “we must also be sure people’s basic civil rights and the safety of the riding public are protected.”
Bringing these petty municipal battles into the limelight, actor Ashton Kutcher, an early investor in Uber, recently appeared on Jimmy Kimmel Live, decrying “antiquated legislation,” “old-school monopolies,” and “old-school governments” who continue to stand in the way of innovation and consumer demand. In areas like Miami, Kutcher says, there is a “Mafioso mentality” against letting the “new guys” in.
Indeed, as Miami’s Feliciano aptly demonstrates, the protectionist mindset only sees what is, viewing economic activity in static and self-centered terms, and failing to recognize or value the type of opportunity and possibility that comes with increased freedom and ownership. Feliciano claims that he’s interested in “safety” and “basic civil rights,” but the only folks being protected are those with power and pocketbooks. (more…)
At The Gospel Coalition, Joe Carter (Senior Editor for the Acton Institute) does some speculating on whether or not “gay is the new black.” That is, can we equate sexual behavior and race when we are discussing questions about equality, marriage, adoption, and discrimination?
By now, most of us are familiar with the issues surrounding Christian business owners (such as bakers and photographers) who have declined to do business for a homosexual wedding. Our nation is currently struggling with whether or not a person with religious beliefs can be forced to violate those beliefs in the name of equality. If I (a Christian) own a hall that I rent out for parties, receptions, etc., can I refuse to rent to a Hispanic or black family? The law says no, and rightly so. Can I refuse to rent that same hall out to a gay couple celebrating their wedding? Carter dissects the issues:
The argument to make this comparison takes the following form:
Major Premise: A sexual orientation is analogous to the category of race.
Minor Premise: Race is a category protected by anti-discrimination laws.
Conclusion: Therefore, sexual orientation should have the same civil-rights protections as those afforded to race.
The question we will examine is whether the major premise is true. Is sexual orientation and its behavior analogous to race? Before we can answer that question, we we must consider what constitutes a justification for anti-discrimination laws.
BBC News is reporting that, beginning April 1, specially trained teams will be working in UK airports to help stem the tide of human trafficking victims. The British government says it want to make sure that “there is ‘no easy route into the UK for traffickers.’”
Home Office minister Karen Bradley said Border Force officers could be the ‘first authority figure in the UK to have contact with a potential victim of modern slavery.’
‘Their role is vital in identifying and protecting victims and ensuring there is no easy route into the UK for traffickers’, she said. ‘The new specialist teams will build on existing skills and joint working and extend that expertise around the country.’
The teams will be supported by the National Crime Agency [NCA], which will bring its child protection expertise in cases involving children.
No child chooses to be a prostitute. No 11 year old girl spreads out her Barbies on her bed on a rainy Saturday afternoon to play “hooker and john.” No teenage girl doodles her way through geometry class, dreaming about hitting the streets to have sex with a dozen nameless men that night.
“Child prostitute?” There is no such thing. Let’s banish the phrase, call it slavery and work to solve the issue. Because stories like Tami’s and Sandra’s are too common, too horrific, and too real:
A pimp kidnapped Tami on her way home from school in Los Angeles. He held her captive for six months, raping, beating and starving her. At night, he sold Tami for sex with other men. Tami tried to escape by telling every john who purchased her that she was only a kid. For months, Tami pleaded with her buyers: “I’m only 15. Can you please take me to a police station?” But none did. When she finally encountered police officers, they did not rescue her; they arrested her…Sandra ran away from an abusive foster care home in Florida at 12. She was found at a bus stop by a pimp who promised to love and care for her forever. He sold her to at least seven men a night. Finally she, too, was arrested, for child prostitution.
Today at Ethika Politika, I take issue with Rod Dreher’s “Benedict Option,” a term inspired by the last paragraph of Alasdair MacIntyre’s book After Virtue.
The basic idea is that, due to the Enlightenment, we have lost the social conditions — in particular a shared moral and religious narrative — that make virtuous living an intelligible and shared social standard. Thus, MacIntyre claimed, “What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us.” He concludes, “We are waiting not for a Godot, but for another—doubtless very different—St. Benedict.”
Dreher has done much to popularize this “Benedict Option,” which he defines as “an intentional and thoughtful retreat into narrativity, by which I mean a reclaiming of the church’s story, inculcating commitment to it within the lives of its members, in defiance of the narrative collapse around us.”
There is at least one major problem with this, however. I respond,
Yet as Owen Chadwick noted, it was not until the early ninth century, and that due to strong papal support, that the Rule of St. Benedict became the standard rule in the Frankish Empire. Until that time, the dominant rules were often Celtic, especially the Rule of St. Columbanus, as well as a strong influence from St. John Cassian, St. Basil the Great, and the fathers of the Egyptian desert.
And the Celts, importantly, were not retreating from the world but rather from Ireland in feats of what they termed “green martyrdom,” missionary exile as ascetic discipline. If Thomas Cahill is even half-right, the Irish played just as much a part in saving civilization as the Benedictines, if not far more so. Far from a retreat, their approach was quite confrontational (as was St. Benedict’s, as Goerke points out).
Thankfully, we need not wait for a “new and very different” Irish people as the Irish are still with us. Indeed, the equal respect accorded to Roman Catholics in the United States today is the result (in large part, at least) of a hard-won, confrontational battle of Irish immigrants to carve out an equal place in American society for their children and their cultural and religious heritage (see, e.g. Dagger John). Perhaps traditional Christians looking to preserve a moral culture today have more to learn from them.
It might have been better had I written “see, especially, Dagger John,” since his story is one of remarkable social action and spiritual reform, defending the cause of religious liberty and equal rights for Irish Roman Catholic immigrants in the 19th century and emphasizing the vital role of personal responsibility. (more…)
Last week on the Acton PowerBlog, Anthony Bradley raised the issue of the war on men, specifically the high rate of imprisonment among men in the United States. At one point in time, America acknowledged that prison might be a place of rehabilitation rather than simply the warehousing of criminals (read Ray Nothstine’s work on Angola Prison to see that rehabilitation in prison is possible.)
Catholic blogger Mark Shea interprets the high rate of imprisonment as a sign of the de-Christianization of our culture: we’ve de-valued life, and slavery becomes acceptable. The infographic below shows that prison – no longer rehabilitative and no longer warehousing – is profitable. Prisoners are cheap labor and big business. Rather than tending to criminals, visiting the imprisoned and helping men and women who’ve committed crimes become better people, we’re using them. It might be a money-maker, but is it just?
Like most of you, I have experience of being a child and a teenager. I’m also a parent, and thus have much experience trying to reason with children and teens.
When I was 16, I was as straight-laced as you could get. I didn’t drink, smoke, party or get Bs on my homework. Yet, I rather stupidly got quite drunk – in my own house, with my father home – at a party I’d thrown. I won’t embarrass my children by publicly telling tales about their adolescence, but let’s just say that I’ve got a stack of stories that would highlight their inability to make informed and intelligent decisions. A BIG stack.