Posts tagged with: theology

Exodus36As economic prosperity has increased, and as the American economy has transitioned from agrarian to industrial to information-driven, manual labor has been increasingly cast down in the popular imagination.

When our youth navigate and graduate from high school, they receive pressure from all directions to excel in particular areas and attend a four-year college, typically in pursuit of “white-collar” work. The trades, on the other hand — including brickmasons, plumbers, butchers, and carpenters — are not high on the minds of many, whether parents, pastors, teachers, or politicians.

In the latest issue of Christianity Today, Chris Horst and Jeff Haanen offer a challenge to this trend and the supporting stereotypes, arguing that the church has a particular precedent to build on when it comes to the ways we approach “work with the hands.”

Not only does a thriving economy and society need craftspeople, but the Bible elevates these occupations as filled with worth and dignity. Craftspeople are image-bearers, they argue, reflecting “the Divine Craftsman who will one day make all things new”:

Craftspeople (harashim)—masons, barbers, weavers, goldsmiths, stonecutters, carpenters, potters—are replete in the Bible. The first person Scripture says was filled with the Spirit of God was Bezalel, who was given “ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze” (Ex. 31:1–5, ESV). Passages like these suggest God cares about craftsmanship, above all in his most holy places. From the tabernacle to the temple, what was built was meant to reflect and reveal God’s character. The temple was not just a majestic building; it spoke powerfully of his holiness. (more…)

thenativity-WebIn the first episode of For the Life of the World: Letters to the Exiles, Evan Koons discovers a new approach to Christian cultural engagement. Revolving around “God’s economy of all things,” he proceeds to explore six key areas of human engagement, one in each episode, including the economies of love, creative service, order, wisdom, and wonder, and, finally, through the church herself — an organism and institution that runs before and beyond all else.

But it’s no wonder that the first of Evan’s subsequent explorations begins with the family — the economy love — for it is here, in the transcendent exchange of love and nurture and sacrifice, that deep and long-term transformation begins.

The family sets the stage for our service and the scope for our gift-giving. It is in the family where we first learn to love and relate, to order our obligations, and to orient our activities toward other-centered ends. It is in the basic, mundane exchanges between husband and wife, brother and sister, parent and child that we learn what it means to flourish.

As Koons explains in FLOW: “Family is the first and foundational ‘yes’ to society because it is the first and foundational ‘yes’ to our nature, to pour ourselves out like Christ, to be gifts, and to love.” Or, as he says elsewhere in the episode, the family is the “school of love.” (more…)

AnthazShopIndiaFreedom to practice one’s faith and be a person of faith can be instrumental in enabling the poor to achieve some modicum of social and economic freedom, says Rebecca Shah:

Religion is no panacea, but aspects of religion can activate certain practices and partnerships among its adherents that can motivate and encourage economic development. If modern economics continues to yield an understanding of human development that ignores the role of religion, governments and development institutions will persist in acting as “one-eyed giants” who “analyze, prescribe, and act as if man could live by bread alone, as if human destiny could be stripped to its material dimensions alone” (“Development Experts: The One-Eyed Giants” in World Development). According to human development theorist Denis Goulet, development is more human and fuller when people are called to “be more” rather than simply to “have more.” There can be “authentic development” only when there is a “societal openness to the deepest levels of mystery and transcendence,” and when this yearning for mystery and transcendence is recognized and satisfied.

Read more . . .

Henry Parsons Crowell

Henry Parsons Crowell

Over at the Kern Pastors Network, Owen Strachan uses the example of Quaker Oats founder Henry Parsons Crowell to demonstrate the level of stewardship Christians are called to.

Bringing his ingenuity and a variety of innovations to his company and the market at large, Crowell delivered value to his shareholders, employees, and customers. “But he didn’t stop there,” as Strachan notes, using the wealth he created not just to re-invest in material prosperity, but continuing to tithe around 70 percent of his earnings and invest in Christian education and missions.

Crowell “defied the way of the world,” Strachan argues, and in doing so, he illustrated how Christians ought not be bound either by poverty theologies or prosperity gospels, convenient though either may be:

Henry Parsons Crowell made a lot of money, but he didn’t make it for himself. He genuinely believed that he could serve God by using his entrepreneurial gifts to advance the gospel of Christ’s kingdom. There was a marvelous synergy in his life, in other words. His brilliant marketing wasn’t separate from his simple piety.

I want to be frank: some Christians might have a problem with all this talk about huge amounts of money. They might fundamentally distrust all money-making and embrace what’s sometimes called “poverty theology.” It’s certainly good to be on the alert about the temptation of riches. The love of money really does stimulate all kinds of evil desires and actions (1 Timothy 6:10). And the Bible condemns lusting after poverty or riches (Proverbs 30:8). It’s notable to us that Judas sold out Jesus not for fame and glory, but for a bag of money. What could be more evocative of the temptation of riches than that? (more…)

On the Law in General, Girolamo Zanchi“The goal of all good laws is first and foremost the glory of God, then the good of one’s neighbor, privately and, most important, publicly.” –Girolamo Zanchi 

The following excerpt comes from Thesis 3 (above) of Girolamo Zanchi’s newly translated On the Law in General. Though the work encompasses a range of topics, from natural law to human laws to divine laws, this particular thesis comes in his first foundational chapter on what the law actually is—its goals, classifications, and functions.

If the basis for law is, in fact, fairness—namely, that all people get what they deserve—then nothing is more fair than that God receives all honor and glory in the highest and that our neighbors receive what benefits their health and happiness of mind and body. Logically, then, it would follow that the goal of every good and just law is the glory of God and the good of human beings, first in public, then in private. The apostle Paul remarked about this primary goal, “Whatever you do,” (but we should do what the natural law and God himself have commanded) “do everything for the glory of God” [1 Cor. 10:31]. This exhortation depends on a universal premise that everything we should and can do must be done for the glory of God. In addition, Christ said about all good works, “Let your light shine before others, so that they may see your good works and give glory to your Father in Heaven” [Matt. 5:16]. (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…)

Leonardo Da Vinci Horse and RiderToday is Earth Day, a great opportunity for Christians to confess with the Psalmist, “The earth is the Lord’s, and everything in it, the world, and all who live in it” (Ps. 24:1).

An immediate corollary to this confession that the world belongs to God is that whatever we have is entrusted to us by him. We therefore have a responsibility as stewards over those aspects of creation that we have control over, most notably our bodies, souls, and property.

Over at The Federalist, I take on Archbishop Desmond Tutu’s conception of stewardship, particularly as applied in the case of the Keystone pipeline. “Tutu’s depiction aligns with a view of the environment as a pristine wilderness which must be preserved rather than cultivated and developed, and is in this way the antithesis of responsible stewardship,” I argue.

One particularly fruitful discussion of the stewardship responsibility of the Christian is contained in Abraham Kuyper’s reflections on the Eighth Commandment in his commentary on the Heidelberg Catechism. We published these remarks in the latest issue of the Journal of Markets & Morality:
(more…)

christ3Holy Week gives us an excellent opportunity to simply take time to look beyond ourselves. When I was little kid, lying in bed at night, I would sometimes become terrified and overwhelmed with the idea of death. I was so petrified of the notion that after death I would be snuffed out of existence for eternity. I’d turn on all the lights and desperately try to distract myself from my deepest thoughts. It didn’t help much that the first dream I can remember as a kid was being chased by the devil with a pitchfork. It made me concerned about the destiny of my eternal state. Ultimately, the only thing that cured me from these panic attacks was the Gospel and resurrection of Jesus Christ. I had to look beyond myself.

With the suffering death and resurrection of Christ, no kind of death should trouble a person clinging to Christ. As the angels said, “Why do you seek the living One among the dead?” And as Athanasius declared in On the Incarnation, “A marvelous and mighty paradox has thus occurred, for the death which they thought to inflict on Him as dishonor and disgrace has become the glorious monument to death’s defeat.” Often we look upon the cross and see violence foremost. It is our sin that put Christ there. But Jesus bore the entire weight of the world and it could not contain him. He was beaten, mutilated, and scourged, but the Father glorified Him in death. Hillary of Poiters noted:

The sun, instead of setting, fled, and all the other elements felt that same shock of the death of Christ. The stars in their courses, to avoid complicity in the crime, escaped by self-extinction from beholding the scene. The earth trembled under the weight of our Lord hanging on the cross and testified that it did not have the power to hold within it him who was dying.

(more…)

Forgotten FaithToday at Ethika Politika, I review Fr. Philip LeMasters’ recent book The Forgotten Faith: Ancient Insights from Contemporary Believers from Eastern Christianity.

With regards to the book’s last chapter, “Constantine and the Culture Wars,” I write,

… LeMasters does a good job in acknowledging the line between principles of faith and morality on the one hand, and prudential judgments that may not be as clear-cut on the other. He does not give the impression of advocating any specific political program; indeed, he explicitly disavows such a project:

Religious groups that are strongly identified with politics risk becoming so entangled in debates shaped by interest groups that their distinctive witness is obscured. To give the impression of being merely a political party at prayer is a good way to make people think that the church has little to say to the world that the world does not already know on its own terms.

He does not use this as an excuse, however, to disengage from political life.  He only highlights that in applying the teachings of the Church to our present, political context, we ought not to expect any concrete embodiment of our ideals, and we should be wary of any person or group that makes such a claim.

This is a point, I believe, worth dwelling on. (more…)

DSPTcolloquiumGraphicI am looking forward to presenting a paper at an upcoming colloquium in Berekely on July 16-20: “What has Athens to do with Jerusalem: Dialogue between Philosophy and Theology in the 21st Century.”

From the colloquium press release:

The Province of the Most Holy Name of Jesus (Western U.S.A.) and its center of studies, the Dominican School of Philosophy and Theology, will host a colloquium to discuss the intersection of philosophy and theology, titled: “What has Athens to do with Jerusalem? Dialogue between Philosophy and Theology in the 21st Century.” Scheduled for July 16-20, 2014, in Berkeley, California, the event will gather scholars from academia and from the Dominican Order throughout the world. Philosophers and theologians will explore the theological implications of current work in philosophy, as well as philosophical questions that arise in theology today. This is to be the first of a triennial series on the intersection between philosophy and theology.

Plenary session presenters include John Searle from the University of California at Berkeley and Michael Dodds, OP, from the Dominican School of Philosophy and Theology, as well as many others from around the world, including Edward Feser (Pasadena City College, Pasadena, California), Alfred Freddoso (University of Notre Dame), John O’Callaghan (University of Notre Dame), Michał Paluch, OP (Dominican House of Studies, Krakow, Poland), Robert Sokolowski (Catholic University of America), and Linda Zagzebski (University of Oklahoma). Details, including registration information, may be found at www.dspt.edu/conversation2014. (more…)