Posts tagged with: stewardship

Samuel Gregg, director of research at the Acton Institute, reflects on business ethics in his recent commentary.  Gregg explores the presence of business ethics courses in business schools; however, with the large presence of business ethics courses we still have a lack of ethics present in business.  The lack of ethics in business became a major factor in our current financial crisis.  Gregg further explains that business is not just about management or the business ethics that are taught, but businessmen and women need to also learn stewardship:

Business, however, is about more than management. It also involves stewardship (inasmuch as managers have moral and fiduciary responsibilities to their clients and investors) and entrepreneurship – the actual creation of wealth. Many business leaders would be shocked to discover that studying entrepreneurship remains optional in many business schools today.

This underlines another problem for some business schools. It’s not clear that all business professors are convinced of the morality of economies based on free enterprise, limited government, and rule of law. This ambivalence cannot help but be communicated to their students, which they take with them into the marketplace. It is very difficult for business schools to teach the moral habits associated with successful business when many business professors regard private enterprise and markets as, at best, useful but morally-insignificant phenomena.

Gregg also makes references it Pope Benedict XVI’s new social encyclical, Caritas in Veritate, to demonstrate the need for morality in business:

Hence, though Benedict speaks approvingly of the rise in ethics-consciousness in the worlds of finance and business, he cautions that simply attaching the label “ethical” to a given enterprise tells us nothing about the actual morality of its practices. What ultimately matters, the Pope affirms, is the precise vision of morality – and therefore the understanding of the human person – informing not simply a particular business, but the entire economy (CV 45).

Blog author: jballor
posted by on Monday, July 27, 2009

Dr. David Murray of Puritan Reformed Theological Seminary investigates the concept of “biblical fundraising,” reasons to continue to give in the midst of difficult economic times, in the latest edition of his vcast, “puritanPod.” Dr. Murray uses 2 Corinthians 9 as the basis for his brief but valuable message.

Check out the video here.

Blog author: rnothstine
posted by on Thursday, April 9, 2009

In this week’s Acton Commentary, I argue for simplifying the tax code. It should also be evident that any sort of tax reform should coincide with reforming the way Washington currently operates when it comes to spending.

April 15th is of course tax day, and national protests will also be occurring across this nation under the historically significant title of “tea parties.” One of the points I made in my piece is that it is important that these protests are not just a partisan vessel for bomb throwing and another opportunity to just recite talking points. I think people of most political and ideological persuasions can agree that government spending is out of control. It’s hard for numbers to lie. Repackaging partisan characters who have a large hand in the spending crisis won’t be very effective. Fortunately I think some of the organizers understand this.

Back to the tax code, much of my thinking on this issue can be summed up by noting the tax code is only a very visible problem or symbol of the larger crisis, which is government spending and a never ending need for more revenue. In regards to the lobbyist and special interests, there is a great quote I didn’t include in my commentary that is worth mentioning. In an article written by Bill Theobald titled “Budget 101: easy to spend, tough to tax,” University of Cincinnati professor of Law Paul L. Caron says of tax reform:

Major tax reform is possible in our system, but only if it is truly so fundamental that it creates a constituency greater (in the politicians’ eyes) than the special interests that would be hurt.

In today’s commentary, Sam Gregg writes that “there is little reason to be optimistic about the probable effects of the Obama Administration’s interventionist approach to mortgage relief. In fact, it is most likely to be counterproductive.” More government complacency about moral hazard?

Read the commentary at the Acton Website and share your comments below.

Blog author: jballor
posted by on Monday, February 2, 2009

This guy fails the ‘anthropological Rorshach’ test:

Jonathon Porritt, who chairs the government’s Sustainable Development Commission, says curbing population growth through contraception and abortion must be at the heart of policies to fight global warming. He says political leaders and green campaigners should stop dodging the issue of environmental harm caused by an expanding population.

The 2 child limit that Porritt encourages is not just an attempt to limit population growth, but is instead a policy that would put the UK well below replacement levels. Even assuming everyone maxed out their 2 child ‘limit,’ that wouldn’t meet the replacement level of 2.2 children per couple.

The misanthropy of much of the radical environmental movement is becoming increasingly blatant. No longer must the “P” word be spoken in hushed tones in darkened alleys. Folks like Porritt are making sure of that.

“I am unapologetic about asking people to connect up their own responsibility for their total environmental footprint and how they decide to procreate and how many children they think are appropriate,” Porritt said.

Couching such rhetoric in terms of “responsibility” and even “stewardship” is a powerful tool of deception. After all, who wants advocate being irresponsible?

Read more about environmental misanthropy on this side of the pond in the joint Acton Institute-IRD paper, “From Climate Control to Population Control: Troubling Background on the ‘Evangelical Climate Initiative’.”

Oh, and the “P” word? Porritt means “population,” but a better “P” word is “person.” Population is an abstraction. Personhood is a reality that can’t be so easily dispensed with. To quote a wise creature, “A person’s a person no matter how small.”

Blog author: jballor
posted by on Thursday, October 16, 2008

In the wake of the global financial crisis, stories from the pundit class and blogosphere abound proclaiming the imminent death of the conservative movement. This is part of a longer and broader discussion with roots in the post-Reagan era of American politics. (As you’ll see in my comments below, I’m not so inclined to think that a move toward particular kinds of populism is necessarily a move away from conservatism.)

Writing in the American Conservative earlier this month, Claes G. Ryn argues that our recognition of the corrupting nature of power shouldn’t make us abdicate all forms of government and authority:

Without some people governing others, basic social order could not exist, to say nothing of effecting desirable change. The prejudice against power-seeking has left politics too much to people with the wrong kind of ambition, most of whom desire power as an end in itself. Yet wanting power need not be immoral. Pursuing it can be a means to good.

Ryn is professor of politics at the Catholic University of America and chairman of the National Humanities Institute. He notes, in agreement with the older liberal tradition, that,

the old American constitutionalism is inseparable from the moral-spiritual culture that gave it birth. Limited government and liberty were made possible by people who, because of who they were, put checks on their appetites, ran their own lives and communities, and generally behaved in ways conducive to freedom under law. Restoring American constitutionalism would presuppose some kind of resurgence of that old culture. Americans would have to rearrange their priorities and start acting differently, placing more emphasis on family, private groups, and local communities. They would have to want to take back much of the power ceded to politicians far away. Is that likely to happen? If not, the Constitution may not be salvageable.

Ryn discusses what he calls the “coup from within,” where under the guise of conservatism, “People of great ambition who want to exercise the power being abdicated by Americans are trying to make us accept and even welcome the final disappearance of constitutionalism and its culture of modesty and self-restraint.”

I’m not as pessimistic as Ryn about the seemingly inevitable outcome of the crisis and the government interventions and consolidations of power, at least in the economic sphere. He says of those perpetrating the coup, “Their response to the crisis, which they have aggravated, will hasten the crumbling of the American constitutional order. Their prescriptions contain the outlines of tyranny.” He may well be right about that, and Ryn’s concerns shouldn’t be limited to the American scene but apply to the international scene as well. As John Witherspoon said, “A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue.”

But despite all this, common sense folk are realizing again that virtues like frugality, thrift, and self-discipline are necessary parts of a broader view of stewardship. This is in part why the bailout has had difficulty finding any serious measure of popular support…it is a plan that is counter-intuitive on so many levels, and despite the media’s best efforts to sell the bi-partisan scheme, the American citizen isn’t convinced. In fact, the concept of stewardship is a pretty good model for Ryn’s view of the appropriate pursuit of power.

It is certainly an uphill battle to practice traditional virtues against a government and a culture that tells us to spend all we can on credit. We have just about maxed out the credit borrowed from the moral and cultural capital of previous generations. In response to those pushing the expansion of federal and executive power, it’s time to, as Ryn says, “expose their false solutions to what are real problems and to explore by what measures the best of our civilization might, despite daunting odds, be given a new lease on life.”

The impending death of conservatism might just be the kind of big-government conservatism that is virtually indistinguishable from big-government liberalism on the scope and size of the government. If that’s the case, then let us celebrate: “Conservatism is dead. Long live conservatism.”

Blog author: jballor
posted by on Monday, August 25, 2008

The eighth week of the CRC’s Sea to Sea bike tour has been completed. The eighth and penultimate leg of the journey took the bikers from Grand Rapids to St. Catharines, Ontario, a total distance of 410 miles. By the end of this leg the entire tour will have covered 3,451 miles.

The CRC is a bi-national church, and while the denominational headquarters are located in Grand Rapids, a significant portion of the church’s membership is Canadian. This is something that I’ve always appreciated and is somewhat rare among Protestant denominations that tend to break down along national lines. Even though there is a great deal of cultural affinity between these North American countries, I think the bi-nationality of the CRC adds an element of internationalism that can help offset the natural tendency to identify the church’s interest with a particular national or domestic setting. The gospel is not confined to the US or to North America.

Unfortunately, the day 52 devotion in the “Shifting Gears” devotional falls flat in offering an “internationalist” perspective. It asks, rhetorically I presume, “Why are billions budgeted for defense and border protection, when we can’t come up with the money to supply mosquito nets for Africa? Why do some governments use their national borders as a wall to hide the injustice and persecution occurring within? Why is it so easy for the powerful to cross borders, but not the poor?” There’s no denying there is great injustice on the international scene related to the strictures of immigration and barriers to trade.

But the first question in this series illustrates a presumption that it is the government’s duty to provide mosquito nets for Africa at the expense of national defense. This, quite simply, is a confusion that is endemic to the perspective of progressive Christianity…that the government, and not the church or other institutions of civil society, is primarily responsible for addressing the problem of poverty.

In the words of Jim Wallis, “I often point out that the church can’t rebuild levees and provide health insurance for 47 million people who don’t have it.” Wallis is fond of talking about the perceived limits of private and church action. But what are the limits of government action? And why can’t the church do much more beyond mere political advocacy? Ron Sider thinks it can, and I agree. It says a lot about you if you are more willing to put your trust in a secular government than in the church of Christ.

Awhile back I considered the amount of money churches spend on building projects in North America. I discussed a a modest proposal: churches should consider tithing the amount they spend on “themselves” and give a portion of the building fund away to other Christian causes.

These kinds of efforts are catching on. Just this weekend I read a piece about a local church which committed 10% of its $1.1 million building fund to other charity work. I wrote more about this in a 2006 commentary, “The North American Church and Global Stewardship.”

One of the entries in the devotional for this week does the best job I’ve seen so far linking and properly coordinating the physical and spiritual concerns of the gospel. Taking its point of departure in the imagery of physical and spiritual imprisonment, the day 51 devotion concludes, “Enjoy the physical freedom of cycling today, and pray for a deeper, richer understanding of God’s mercy–mercy he shows to all who acknowledge their imprisonment in disobedience and who seek freedom in Christ alone.”

Blog author: jballor
posted by on Thursday, June 12, 2008

Rebecca Hagelin of the Heritage Foundation picks up on my thoughts on consumerism and capitalism and expands on them helpfully in a Townhall.com column.

We should all take her observations about stewardship to heart. I have been a student and a leader of Crown Financial Ministries curriculum, and during my time at Calvin Seminary was even part of a study group to suggest revisions of the curriculum to better reflect Reformed theological sensitivities. I’ve also recently gone through one of Dave Ramsey’s books.

If you’re struggling with debt and controlling your spending, invest your time in one of these or another practical and biblically-grounded guides to responsible financial stewardship.

And speaking of stewardship, participants in this year’s Acton University get the privilege of hearing Dr. Scott Preissler, who is Eklund Professor and Chair of Stewardship at Southwestern Baptist Theological Seminary. He’s giving a talk on “Stewardship and Charitable Giving.” Acton’s own Stephen Grabill is giving a lecture titled “A Theology of Stewardship.” And as his ActonU bio states, you should keep your eyes peeled in coming months for the forthcoming Stewardship Resource Bible: ESV, of which Dr. Grabill is the general editor.

Blog author: jballor
posted by on Wednesday, April 2, 2008

In recent years the UK has emerged as a key player in both genetic experimentation and in corresponding legal battles over the extent to which the government ought to regulate such research. The latest news coming from across the pond involves passage of a bill legalizing the creation of human-animal hybrids with certain restrictions (regarding type and length of survival).

Three members of the governing cabinet were “reportedly considering resignation if forced to back the Bill.” Controversy arose over the call from Roman Catholic bishops in the UK to allow MPs and cabinet members a “free vote” on the bill, allowing them to enjoy freedom of conscience as informed by their faith.

Since the creation of the first hybrid embryo was announced yesterday, religious leaders are calling for the creation of a national bioethics commission.

This has brought some strong reactions from critics of the Catholic and generally “pro-life” position.

My own views were lately characterized as representative of the “Roman Catholic and generally free market think tank, the Acton Institute,” and were then conflated with the reasoning of evangelical scientist Cal DeWitt (with whom I do share denominational affiliation).

According to the Reason piece, the distinction I make between the treatment of plants and animals is “based upon the idea that while God commanded Noah to save animal lineages, the Almighty said nothing about preserving plants on the Ark.” (Update: Joe Carter does a thorough and articulate job of dissecting Bailey’s article here).

In fact, in the piece in which I outline a theological framework for evaluating GM foods, I don’t mention Noah at all. And in proposing a similar framework for evaluating the treatment of animals, my only reference to Noah has to do with the inauguration and the terms of the covenant, not with the fact that the animals were preserved on the Ark.

Christian reasoning about the general treatment of animals and concerns with the role of human stewardship are not based on some obscure biblical text, as Bailey’s dismissive allusion would lead us to believe. There is an overarching biblical theme that has to do with human responsibility over the natural world, plants and animals included.

Rev. Leonard Vander Zee, for instance, uses a reference coming at the very end of the book of Jonah as a point of departure, linking it definitively to the foundational “dominion” mandate in the first chapter of Genesis. He summarizes developments in human stewardship and science this way:

State universities used to be known for their programs of “animal husbandry.” What a wonderful term. To husband the animals is to care for them, to provide for their welfare, as well as to use them for human benefit. In the past few decades, most such programs have become departments of animal science, which makes it possible to look on animals as laboratory specimens we can manipulate.

We needn’t agree with the particular conclusions that Vander Zee draws in order to agree that responsible stewardship is a biblical mandate. Clearly the idea of “animal husbandry” is closer to the biblical picture than “animal science.”

The core problem that Bailey and others have with this theological and moral insight is not that it draws too fine a distinction, but that it proposes to set any limits to research at all. That’s why religious opposition to certain kinds of research (or farming practices, for that matter) have to be construed as wholesale opposition to learning, science, and advancement.

But instead, we might also note with Aquinas that the abuse of something does not destroy it’s legitimate use. Christians do believe that scientific knowledge is a legitimate pursuit and indeed a divine calling. But that doesn’t mean that there aren’t limits to legitimate practice. And identifying and defining those limits is precisely what these disagreements are all about.

With great ability comes great responsibility. With apologies to Browning, we might say that man’s scientific reach has exceeded his moral grasp.

Blog author: jballor
posted by on Thursday, January 10, 2008

Alan Donagan, the moral philosopher, in his text The Theory of Morality reflects upon Genesis 1:26 (“Let us make mankind in our image…”). This text can be seen, he writes,

as an affirmation that the earth and all that is on it exist for the sake of the rational beings who live in it; that is, for the sake of man. Yet mankind at large, like any limited human society, is a partnership of the living with the dead and the unborn. The right of the living to use the earth does not entitle them to despoil it. They must respect those who come after them, and not their contemporaries only.

It’s a good thing to remember, and not just with respect to the care of the earth as specifically concerns the environment, but with stewardship of other things, such as oure shared culture, religious doctrine and tradition, and as Dr. J. and others have written recently, fiscal and monetary responsibilities.