Posts tagged with: stewardship

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.

In a follow up to Jordan Ballor’s commentary last week, “Christian Giving Begins with the Local Church,” here is a related excerpt from Darren Dochuk’s From Bible Belt to Sunbelt: Plain-Folk Religion, Grassroots Politics, and the rise of Evangelical Conservatism. I will review the new book published by Norton in the next issue of Religion & Liberty and for the PowerBlog. The excerpt from Dochuk’s book is an excellent reflection of not just how the local church can fulfill their Gospel mandate to help the poor, but also empower and build the community:

The sense of community the Allens found in this congregation was deeper than anything found in Dodson. Theirs was not an uncommon experience. During the last stages of the Depression, southern evangelicals relied heavily on their churches for support of all kind. After moving from Oklahoma to Compton in the 1930s, Melvin Shahan, for instance, saw his parents falling into debt, even with his own weekly ten-dollar paycheck from Goodyear helping out. In response, the Shahans’ church organized a “pounding,” a ritual that saw congregants stock the pantry of a needy and unsuspecting friend with canned goods, preserves, and smoked meat. Melvin would later recall that such acts of kindness were facilitated in part because his neighbors lived so nearby, something he did not experience in Oklahama:

‘So many people there are at Guymon [Oklahoma] came from neighboring farmhouses out around town. When they came into town for the services, it was farther for them to drive than it was here [Compton] where people lived right in the immediate area of their church.’

For the Shahan family, the intimacy of the country church often idealized by those from the South was a reality not enjoyed until after arriving in Southern California. The same applied for the Allens. When wartime conditions sent fathers to the front and mothers to work, the congregants of Southern Missionary leaned especially hard on each other. Since women constituted a majority of church membership during these years, the onus for community fell on them. Churchwomen not only organized drives to increase Sunday attendance but also made sure that neighborhood families were provide with child care, transportation, and, when needed, financial support. For Marie Allen, whose family livelihood depended on her full-time work at a local defense plant, such neighborly assistance proved financially critical. More importantly, it strengthened the bonds of Christian sisterhood and her ties to the church family. (p.21)

Blog author: jballor
Wednesday, December 15, 2010
By

Steve Connor in The Independent (HT: RealClearReligion) speculates about some happenings at the Vatican with regard to genetically-modified (GM) food. It’s important to note, as is the case in this article, that things that happen in various committees and study groups at the Vatican do not by default have some kind of papal endorsement.

To wit:

A leaked document from a group of scientists linked to Rome has set a hare running about the possible endorsement of GM technology by the Pope. The document, from scientists linked to the Pontifical Academy of Sciences, suggested that there is a moral duty to adopt GM technology in order to combat hunger.

Connor’s larger point is more chastened and more accurate, however. “Intriguingly, although the debate over GM crops has died down in Britain for the moment, something tells me it is set once more to become one of the most contentious scientific issues of our time – and one where both sides will invoke morality to justify their position,” he concludes.

I’m generally in favor of allowing GM food, with the caveat that animals have a different moral status than do plants. I sketch out a case in “A Theological Framework for Evaluating Genetically Modified Food.” More recently you can see an Acton Commentary from earlier this year, “The Science of Stewardship: Sin, Sustainability, and GM Foods.”

I also should note that the use of GM foods to patent certain seeds, which then naturally circulate to non GM cropland, raises a whole host of issues related to property rights that are quite complex and can’t be dealt with here. I will say, though, that it’s not obvious to me why farmers shouldn’t have the rights to keep their crops from being exposed to GM seeds if they don’t want them to be and further how in the case of such involuntary exposure the responsibility to mitigate lies with the non GM crop farmer.

Blog author: jballor
Monday, December 13, 2010
By

In an otherwise fine piece focusing on innovative techniques used by food banks to increase efficiency, while at the same time improving service and the recognition of the dignity of those they serve, Bread for the World president David Beckmann uses the opportunity to throw a dose of pessimism into the mix.

“We can’t food-bank our way to the end of hunger,” said Beckmann, co-recipient of the 2010 World Food Prize. “Christian people need to change the politics of hunger as well.”

Well. So what if “we can’t food-bank our way to the end of hunger”? Does that mean that we have to make governmental lobbying our primary focus? How about using the opportunity to praise best practices and improvements in the way food banks are run? How about talking about the important and indispensable role that food banks play?

It might just be that framing the problem as political by definition minimizes the role that private charity and local giving play. The emphasis all too easily becomes one of lobbying and advocacy rather than taking practical steps to address hunger in local contexts.

Perhaps I’m making too much of this. But I think we can see right where the “politics of hunger” mindset leads. Here’s an example from my local area: “West Michigan food pantries see drop in demand, but not for a good reason.”

Here in West Michigan local food bank officials point not to decrease in demand or need, but instead toward “increased state food assistance and accessibility.”

While local food banks are seeing their usage numbers decline, “We have continued to set records every month (for the food assistance program) for the past 18 months, said Edward Woods, communications director for the state Department of Human Services (DHS). “Recovery funds (federal stimulus) did increase the amount of food assistance by nearly 14 percent.”

If changing the politics of hunger means that fewer people use food banks and food pantries in favor of government welfare then I have no interest in changing the politics of hunger. Instead I want to see hunger de-politicized.

All too often discussion about charitable causes end up downplaying direct charitable giving and activity with calls for political activism and advocacy. Jim Wallis, for instance, has said “I often point out that the church can’t rebuild levees and provide health insurance for 47 million people who don’t have it.”

Instead of talking about what food banks can’t do and what Christians can’t do, I like the observation from Ron Sider about the untapped potential of Christians to act on their own through their own institutions without resorting to government advocacy.

Sider says, “If American Christians simply gave a tithe rather than the current one-quarter of a tithe, there would be enough private Christian dollars to provide basic health care and education to all the poor of the earth. And we would still have an extra $60-70 billion left over for evangelism around the world.”

Obviously evangelism shouldn’t be a “leftover” priority, but you get the point. Christians and churches can and should do more, and calls to change the “politics” of hunger, poverty, and a host of other issues let us off the hook too easily.

Following up on a prayer offered earlier today, in the spirit of our mandate to “pray continually,” I pass along the following from the NIV Stewardship Study Bible’s Exploring Stewardship feature, “Governing Authorities–Stewards of Public Life” on p. 1482 (Romans 13:1-4):

‎Lord God, ruler of all, I thank you for instituting authority and government, and I pray that good will be done and evil contained. I thank you for my country and praise you for the times when order is maintained and there is safety and peace. Guide those in authority and give them a clear sense of your will.

Blog author: jballor
Monday, October 18, 2010
By

This year’s Lausanne Congress, Cape Town 2010, is underway and all reports are of a massive event, with substantial buildup and coordination of efforts of and implications of various kinds across the globe. (Dr. Anthony Bradley, a research fellow at the Acton Institute, participated in one of the conversation gatherings last month leading up to the Cape Town event.)

In my book published earlier this summer, Ecumenical Babel, I mentioned Cape Town 2010 as one of the major ecumenical events taking place this year. Dr. Stephen Grabill, in his foreword to the book, wrote extensively of the opportunities and challenges facing evangelical ecumenical efforts.

Grabill writes,

I think holistic biblical stewardship understood as a form of whole-life discipleship may be just the motif or infrastructure that the ecumenical movement has needed “to move purposefully forward.” At the beginning of the twenty-first century, an unprecedented opportunity exists to disciple the church in the fundamental pattern of holistic stewardship. As the church becomes increasingly aware of issues of sustainability, seeks to understand the role of business, and expands the message of the grace of giving as a central motif of the Christian life, an environment for personal and corporate transformation takes root.

Dr. Grabill and Brett Elder (of Acton’s strategic partner, the Stewardship Council) are both in Cape Town over the next weeks to participate in the event in a number of ways.

Speaking of Grabill’s usage of the phrase “grace of giving,” there is a site setup to coordinate a number of the resources that are being made available to Cape Town delegates. A special edition of the NIV Stewardship Study Bible is being made available to all the attendees, as well as a Cape Town edition of occasional papers for the Resource Mobilization Working Group published by Christian’s Library Press under the title Kingdom Stewardship.

For a really stunning and inspiring story of how the concept of stewardship can enliven and enrich our lives, check out the story of Bishop Hannington of Uganda, now appearing on the Grace of Giving site.

Bishop Hannington from International Steward on Vimeo.

Last week, we posted part 1 of our podcast on the proper Christian stewardship of art; for those who have been waiting for the conclusion, we’re happy to present part 2.

David Michael Phelps continues to lead the discussion between Professors Nathan Jacobs and Calvin Seerveld, who previously debated this topic in the Controversy section of our Journal of Markets & Morality. The first portion of that exchange is available at the link for part 1; the remainder of the Controversy can be read by clicking here.

If you’re interested in some additional reading on this topic, Jordan Ballor was kind enough to pass along an article from Mere Orthodoxy that asks a provocative question:

…do enough theologians produce material that artists would find helpful? Do enough artists consider theologians indispensible sleuths for finding hidden metaphors?

(more…)

There have been some engaging challenges to the view presented of work and its relationship to culture and civilization over the past few weeks (here, here, and here). I hope to post a more substantive response to some of the comments in the next few days. But in the meantime, let me pass along a helpful item that outlines the view of Pope John Paul II on the relationship between “culture” and “cultivation.”

Here’s a taste of the post, “Leisure and Art: A Start,” from David Michael Phelps:

It is also worth noting how closely JPII’s descriptions of the artist parallels his description of workers/entrepreneurs/etc. in other writings. [NOTE: here and here in particular] They follow from the same understanding that man transforms the world (and in doing so, himself) as he gets his hands dirty with the stuff of the world, enacts his creative will upon it, whether it be for a utilitarian end (work) or some gratuitous end (art).

Gratuitous work does not require leisure. In point of fact, as I think every artist worth his salt would agree, making art is rather laborious. Leisure doesn’t enter the picture until one lights a pipe, pours a beer, and sits back to admire the work.

As an aside, David Michael Phelps is the moderator of the latest installment of the RFA podcast, “The Stewardship of Art.” He’ll also be hosting the next Acton on Tap event the night before ArtPrize opens here in Grand Rapids, “Art, Patronage, and Cultural Investment.” You can check out details at the event’s Facebook page.

September in Grand Rapids means the return of ArtPrize, which bills itself as a “radically open” art competition, juried by the general public, and awarding the largest cash prize for an art competition in the world – $250,000 for first place.

As the competition takes place in the hometown of the Acton Institute – in fact, many artists exhibited their work in our building last year, and will do so again this year – it’s hard for us to miss it. And frankly, the questions that have been raised about the impact of such a non-professional, wide-open art contest with such a large prize at stake on the art world (for example, does ArtPrize foster real art, or are artists simply pandering to the public to have a shot at the prize) are too intriguing to pass up.

This edition of Radio Free Acton tackles the question of how Christians should steward the arts. The participants, Professors Nathan Jacobs and Calvin Seerveld, previously debated this topic in the Controversy section of our Journal of Markets & Morality (Volume 12, Number 2 – you can read the first part of their debate at this link), and we thought it would be interesting to bring them together for a live exchange as well. Special thanks are due to David Michael Phelps, who agreed to sit in as the moderator of the program.

(more…)

One of this week’s contributions to Acton Commentary, in honor of the upcoming American Labor Day holiday is titled, “Work and the Two Great Love Commandments.”

In this piece I focus on how we can view work as a means to express our love for our neighbor and for God. I say a bit about what work does for us as individuals as well.

There’s a great deal that could be said on this very important topic. Work is a huge area of our lives. Lester DeKoster, whom I refer to in the commentary, goes so far as to call work the “basic form of stewardship.” (You can find out more about DeKoster’s view of work in his little book of the same name, Work: The Meaning of Your Life—A Christian Perspective.)

He has another important perspective on work related to its formation of our souls and thereby the formation of civilization.

He writes, along with Gerard Berghoef,

While the object of work is destined to perish, the soul formed by daily decision to do work carries over into eternity…. This perspective on work, as a maturing of the soul, liberates the believer from undue concern over the monotony of the assembly line, the threat of technology, or the reduction of the worker to but an easily replaceable cog in the industrial machine. One’s job may be done by another. But each doer is himself unique, and what carries over beyond life and time is not the work but the worker. What doing the job does for each of us is not repeated in anyone else. What the exercise of will, of tenacity, of courage, of foresight, of triumph over temptations to get by, does for you is uniquely your own. One worker may replace another on the assembly line, but what each worker carries away from meeting the challenge of doing the day’s shift will ever be his own. The lasting and creative consequence of daily work happens to be the worker. God so arranges that civilization grows out of the same effort that develops the soul.

Tomorrow I’ll have more to say about work and civilization.