Posts tagged with: Stephen Grabill

Blog author: jsunde
posted by on Friday, August 8, 2014

mourn-work-woundI recently wrote about “wounding work,” a term Lester DeKoster assigns to work that, while meaningful and fruitful, is “cross bearing, self-denying, and life-sacrificing” in deep and profound ways. Take the recent reflections of a former Methodist minister, who, upon shifting from ministry into blue-collar work at a factory, struggled to find meaning and purpose.

“I am not challenged at all in this work,” he writes, “and I want something more.”

Although DeKoster helps us recognize that meaning and purpose do reside in such work, and that our day-to-day labor is not exempt from the sacrifice and obedience bound up in the Christian life, the pain for those of us in the midst of all this is likely to persist, even if for a season.

On this, Evan Koons continues the discussion over at the FLOW blog: “To stress that all work is about gift-giving, to marvel at its vast community of relationships, or allude to the suffering one share’s with Christ by remaining in said environments, doesn’t make the experience any more pleasant.”

What, then, are we to do amid such suffering? How ought we to respond, whether as wounded workers ourselves, or as those who simply serve and disciple alongside those who suffer? As Koons explains, there is no quick-and-easy cookie-cutter “solution,” spiritually, economically, or otherwise, and going down the paths to peace that Christ does provide will inevitably involve those same familiar features of our fallen world.

(more…)

sea sandI’ve recently discussed the temptations of self-willed religion and the risks of disobedience, cautioning against self-chosen service and sacrifice. Over at the FLOW blog, Evan Koons highlights the power in doing the opposite.

Quoting Stephen Grabill, director of programs at Acton, Koons notes that when submit our lives to Christ and obey God’s direct and divine calling, he “reverses the barrenness, isolation, and brokenness” in our lives, and thus, the world around us.

When God told Abraham his descendants would outnumber the sands on the seashore, he wasn’t just saying they would be many, he was saying they would be majestic. Each one would reveal the beautiful and wondrously creative nature of God. Every tiny and seemingly insignificant grain would stand as a colossal reminder of what our obedience to God Almighty really creates and what it truly reveals: magnificent LIFE. And the more you magnify it the more and more wonder and beauty it proclaims. (more…)

allisgift1 - Copy (2)“All that exists is God’s gift to man, and it all exists to make God known to man, to make man’s life communion with God…God blesses everything He creates, and, in biblical language, this means that He makes all creation the sign and means of His presence and wisdom, love and revelation.” -Alexander Schmemann, from For the Life of the World

In Episode 1 of For the Life of the World, a new series from the Acton Institute, Evan Koons discovers the concept of oikonomia, or, “God’s plan for his whole household of creation,” realizing that the more specific areas and “modes of operation” that God has designed us to work within (families, businesses, governments, institutions) are meant to harmonize with each other.

To illustrate the idea, Koons compares God’s economy to music. Pointing to a xylophone, he notes that a xylophone has its own particular mode of operation — its own rules, its own economy. It works differently than, say, a ukulele or a trombone or an upright bass. Yet played together in proper harmony, each of these instruments coordinate their unique patterns and modes of operation to create something unified yet varied, rich and beautiful.

But Koons doesn’t stop here, eventually moving on to ask the even bigger question: “What is the actual song, anyway?”

The answer, we learn, is gift. We were created to be gift-givers, “crafted in God’s own image, with his own breath, crowned with glory and honor.” And “in that same abundance,” Koons continues, “he blessed us, and he said go, explore my world. Unwrap the gift of my creation. Bless the world with your own gifts.” (more…)

exile“What is our salvation actually for?”

It’s a question that many Christians neglect to ask or seriously consider, and even for those of us who do, we tend toward answers far too focused on ourselves — our personal well-being, piety, or pathway to heaven.

But what if salvation isn’t just about us? What if it’s about something deeper, wider, and richer?

This is the question at the center of For the Life of the World: Letters to the Exiles, a newly released 7-part series from the Acton Institute that seeks to examine the bigger picture of Christianity’s role in culture, society, and the world. Guided by storyteller Evan Koons, the documentary includes Acton researchers Stephen Grabill and Anthony Bradley, as well as other powerful thinkers and doers such as Amy Sherman, Tim Royer, John Perkins, and upcoming Acton University speaker, Makoto Fujimura.

The series is debuting nationally at this week’s Q Conference in Nashville, where Anthony Bradley is giving a related talk on “Life in Exile: How Do We Practice Being a Counterculture For the Common Good?”

Watch the trailer below:

“We are strangers in a strange land,” explains Stephen Grabill, yet “we are meant to make something of the world.” Our salvation is not about holding God’s gifts for ourselves, but rather, about being gift-givers to all and for all. Salvation is for the life of the world. (more…)

Rooted & GroundedChristian’s Library Press has released Rooted & Grounded by Abraham Kuyper. This short volume includes first-ever translated sermons by Kuyper showing his passion to the church. While he’s well known for his writings on theology and common grace, this book demonstrates Kuyper’s enthusiasm for the church as well. In his seminal sermon, included in this volume, Kuyper outlines the basic distinction and connection between his conception of the church as institution and the church as organism, a view which became formative for neo-Calvinist reflection on the church and society.

In his endorsement for the book, Stephen Grabill, senior research scholar at Acton Institute says:
(more…)

Blog author: jcarter
posted by on Monday, September 17, 2012

Biola University has recently launched Open Biola, an extensive online collection of free educational content created and curated by the school.

The program already includes a large offering of resources on business and economics, including a lecture by Acton’s Director of Programs and International, Stephen Grabill.

In the lecture, Grabill discusses the biblical basis of the word “economics” and its relation to responsible stewardship of time, family, and resources.

Blog author: mhornak
posted by on Friday, May 25, 2012

Are you attending the 2012 Acton University conference? If so, I can only hope that you are as excited as I am about all of the wonderful things we have planned for the event. To get your mind in gear for the conference, why not participate in a Q&A session with a member of Acton’s staff?

On Wednesday May 30 at 6:00pm ET, we will be organizing an AU Online Q&A session with Dr. Stephen Grabill, director of Programs and International and research scholar in theology. The topics that will be discussed are taken from some of Acton’s core curriculum lectures: Christian Anthropology, Christianity and the Idea of Limited Government, Economic Way of Thinking, and Myths about the Market.

If you would like to join us but find yourself in need of a refresher, don’t worry! The easiest way to familiarize yourself with the topics that will be discussed is to log on to AU Online and watch the four Foundational Lectures.

Visit the AU Online website to find out more information and to register.

Blog author: mhornak
posted by on Friday, April 20, 2012

Have you always wanted to interact with one of Acton’s staff members? Do you have questions or ideas related to Acton’s foundational principles that haven’t been answered? Do you want the chance to participate in an intellectual discussion organized by Acton?

If you answered yes to any of these questions, then this is your chance!
(more…)

Today I’m at the Caring For the Common Good: Why It’s Important To Integrate Faith, Work, and Economics one-day symposium at Cedarville University. As I have opportunity, I will blog regarding the lectures and panel discussion.

First to speak was Rudy Carrasco of Partners Worldwide on the topic of Caring For the Common Good. He spoke on three basic areas: do the poor have stewardship responsibilities, subsidiarity, and protest & invest.

On the first, Rudy noted the poor have stewardship and justice responsibilities. In addition, they are included in the charge of the Great Commission. Finally, they are empowered through Christ. The poor has intrinsic dignity as like the rest of society were created by God.

On the second, it is important to realize those connected most closely to the problem will oftentimes have the first responsibility to solve the problem. John Cowperthwaite, former Financial Secretary of Hong Kong from 1961 to 1971 has said, “In the long run, the aggregate of decisions of individual businessmen, exercising individual judgment in a free economy, even if it is often mistaken, is less likely to do harm than the centralized decisions of a government; and certainly the harm is likely to be counteracted faster.”

On the third, we must be knowledgeable when applying our good intentions to poverty. Sometimes our good intentioned efforts can unwittingly deprive the poor of justice. For example, a church in the US wanted to help provide relief to those affected by the earthquake in Haiti and gathered jars of peanut butter and sent them to Haiti. Though good intentioned, these efforts impacted a local Haitian entrepreneur.

I hope to update this more as the day continues.

Update: Second to speak was Matt Zainea of Blythefield Hills Baptist Church. Matt spoke on the topic: Theology and Economics: Seeing the Whole.

Economic terms are woven into the Scriptures. An example is the usage of “redemption” in the context of salvation. Another illustration is the parable of the talents found in Matthew 25. God designed us to be producers and are considered wicked and lazy when like the third servant fail to do so.

Oftentimes a fractured Biblical understanding of economics is communicated as one of more aspects are left out. The complete Biblical understanding starts with us as image bearers being called to work thus able to own property within community operating in shalom. As image bearers, we are called to work and through work our image and calling is shown to the world. Udo Middleman says, “Only in creativity do we externalize the identity we have as men made in the image of God. This then is the true basis for work.”

The externalization of work creates property. Property rights exist, but what is really protected is man’s creative mental activity – his ideas which are externalized into things which he owns and has a right to possess and enjoy.

Work and property are essential elements to create community. One person’s creative activity is to be qualified by other people’s creative activity. Creativity is to be mutually stimulating. Community should be marked by a healthy interdependence.

Shalom is God’s vision of how he wants His people to live together. Shalom is a Christ-centered community flourishing through the interdependent usage of His resources. This is the best model to use even in a broken world.

Update: We ended the day with a panel discussion on the topic of social justice and Scripture. Panel members include Cedarville professors Dr. Jeff Haymond and Dr. Bert Wheeler along with Mr. Zainea and Mr. Rudy Carrasco. Audio for the discussion will be posted in this post and on the Acton website within the next couple weeks.

I’m at the “Whole Life Discipleship: Integrating Faith, Economics, and Work” conference today at Regent University. As I have the opportunity today, I’ll blog (and tweet) some of the lectures. First up is Stephen Grabill of the Acton Institute, and here are some highlights:

He focused on three basic questions: What is political and economic freedom? How do we use Scripture in our approach to social life? What about natural law?

On the first: A Christian anthropology is anti-revolutionary in the sense of van Prinsterer and Kuyper. In this sense Groen was a protestant Lord Acton. The spirit of human autonomy manifest in the French Revolution is at odds with the spirit of Christ manifest in all areas of life.

On the second: The missing theological piece of the puzzle is that the Bible is only part of the revelation of that we need to get to concrete positions on various social questions. The distinction between special vs. general revelation is critical here, as is the place of natural law in relation to general revelation.

On the third: If we can figure out what to do with  natural law, we will have taken a critical first step in articulating a vigorous public theology. The natural law tradition acknowledges both special and general revelation. Natural law is a forgotten legacy of the Reformation, and it’s one that we have to recover to connect faith and economics today.

I hope to update this post with more as the day progresses.

Update: The next session is a talk by Dr. Gerson Moreno-Riano of Regent University.

His lecture focuses on explicating the following question:

What is a humane economy, and how does this relate to enterprise and entrepreneurship?

First, he explores a theory of humane economics, rooted in a robust moral anthropology. Economics is a theory of human action, production, distribution, consumption. Economic action is fundamentally moral in nature, preferring some goods to others, some ends to others. Insufficiency is a natural, basic fact of human existence: every human being needs other human beings. Perhaps the chief tenet of the natural law is human insufficiency (assuming relations to neighbors and God). A humane economics is one that enshrines natural limits to economic activity, accepting the natural hierarchy of human goods, guarding against the commodification of everything.

Second, a culture of enterprise is to be understood as one promotes entrepreneurship.Empathy as an essential part of anthropology, is an essential part of enterprise at the heart of an economic system. Moral ecology (Novak) and culture address the climate of a person’s socialization, a person’s relation to others. Human beings are born needy and wanting. This reality of insufficiency must be recognized. Self-awareness calls human beings to recall their lowly state and contextualizes their expectations. The moral consequence is that there must be an empathetic orientation toward the other, focusing on the needs, the lack, of other people. Enterprise, the focus on innovative responses to human needs and wants, is therefore a moral consequence of empathy.

Finally, the role of entrepreneurs in an entreprise culture must be explored. in a humane economic system. To support human flourishing a culture of enterprise  must have a holistic account of human insufficiency, the principle that human beings have unattainable non-economic needs, as well as attainable economic needs. Entrepreneurs have a critical social role in addressing the latter: attainable economic needs. Since these needs are so variable, actual embodiments of entrepreneurship are equally variable. There are many different kinds of entrepreneurs, focused on many different kinds of goods. Creativity, however, seems to be one of the characteristic features of entrepreneurship. Only when entrepreneurs become wisdom-lovers, and wisdom-lovers become entrepreneurs, can we hope to move to a culture of enterprise that promotes a humane economics.

Further reading: Gerson Moreno-Riano, “Democracy, Humane Economics, and a Culture of Enterprise,” Journal of Markets & Morality 13, no. 1 (Spring 2010).