On his Koinonia blog, Rev. Gregory Jensen reviews Rev. Robert Sirico’s new book, Defending the Free Market: The Moral Case for a Free Economy.

Jensen:

“Daring though the argument is, especially for a Catholic priest, it is also essential that it be made since for too many people (including business people), free market economic theory and policies are little more than a justification for greed. While not denying the excesses of capitalism and real sins of capitalists, Fr Sirico wisely doesn’t allow sin to have the last word. Rather, and like St Augustine who inspired his own spiritual journey, the helps us see the goodness hidden beneath the distorting effects of moral failure.

Though irenic in tone, Sirico is unwilling to cede ground to those who imagine—wrongly in his view—that “socialism, liberalism, collectivism, and central planning” (p. 185) are morally superior and more effective in generating wealth. They aren’t and however noble the intention they are come up morally and practically short because they neither anthropological sound nor effective in caring for the material needs of the human person. The latter is especially the case when we turn to the needs of the most vulnerable among us. It is the free market that best fits the truth of the human person. And it is only the free market that has demonstrated the ability not only to lift the human person out of the poverty that was the almost universal lot of humanity even as late as 200 years ago.”

Read “More than Mere Economics” here.

Why is Louisiana the world’s prison capital? Are the residents of the Bayou State more criminal than other people around the world? Is the state’s law enforcement exceptionally skilled at catching bad guys? Or could the inflated prison population be, at least in part, the result of the perverse economic incentives of crony capitalism?
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Recently we had an excellent discussion on twitter about the following idea that @JakeBishop8 shared: “Our greatest fear should not be of failure but of succeeding at things in life that don’t really matter.”

In response to this idea we retweeted, another Jake (@JakeBelder) jumped in with: “If Christ is Lord over all, is it right to say there are things that don’t really matter?”

What ensued was a great interaction between two “Jakes” about what matters in God’s Kingdom. We came out with consensus and one of the results was this guest blog post by Jake Belder. We hope it inspires you to see how everything matters when you are On Call in Culture for Christ!
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Beginning today, the conference “Religion and Liberty — A Match Made in Heaven?” gets underway in Jerusalem. Sponsored by the Jerusalem Institute for Market Studies (JIMS), the Acton Institute and others, the event asks questions such as, “Is capitalism not only efficient but also moral?” In conjunction with this May 20-24 conference, Acton is offering its two Jewish monographs through Amazon Kindle at no charge.

The two titles:

  • Judaism, Law & The Free Market: An Analysis by Joseph Lifshitz. [Kindle link]
  • Judaism, Markets, and Capitalism: Separating Myth from Reality by Corinne Sauer and Robert M. Sauer [Kindle link]

Also see the Sauers’ 2007 Acton commentary, “Jewish Theology and Economic Theory.”

In the conference description, JIMS notes that “several speakers will discuss why Israel — in fact no country — should grant special privileges to religious institutions, nor subsidize religious activities. While few would advocate this approach for our Jewish state, there will be compelling arguments made about why religious communities in Israel would flourish with less government support. On Tuesday we will discuss how free markets enable religious communities to conveniently observe their traditions. There also will several panels which will provide the philosophical foundation for freer markets in Israel. More importantly our speakers will explain why free market policies will break down Israel’s oligarchical institutions that impose high product prices on Israelis and limit economic opportunity.”

In addition to JIMS and Acton, the Jerusalem conference is sponsored by the Becket Fund for Religious Liberty, the Atlas Network and Maarah Magazine.

Acton now has a dozen or so eBook offerings on social thought understood through a religious lens. For a listing of titles, please visit this page.

Reading as many blogs as I do, I’m always grateful when I stumble on a great blog post that is not only thoughtful, but relates to some aspect of our work here at Acton. Jason Summers over at Q Ideas has written an interesting piece titled Where Angels Cannot Tread: Science in a Fallen World. In his discussion of science, he notes humanity is uniquely equipped by God to engage with science.

I believe that we Christians especially should listen to what wise men say, and proceed thoughtfully and with prudence where angels cannot tread. In our efforts to study and learn from the creation and in our critiques of others’ efforts to do the same, we should seek to reflect and embody a right understanding of the theology of science, the nature of scientific practice in a pluralistic society, and the role and authority of institutions of science within that society.

Summers concludes due to the position we have received from God, a proper understanding of the theology of science along with the nature of scientific practice and the place of scientific institutions is critical. He discusses these areas in the post.

Among other things, a knowledge of the theology of science is needful for a correct hamartiological understanding of man. Due to man’s fallen state, labor is needed to grasp the “true nature of the world”, a task which Adam was able to do more intuitively. Additional, a correct theology of science will help one understand the inherent lack of neutrality extant in science.

Check out the full article here.

There are two great lies our culture promotes among children in school, students in college, and professionals in the business world, says Hugh Whelchel:

 (1) “If you work hard enough, you can be anything you want to be.”

(2) “You can be the best in the world. If you try hard enough, you could be the next Zuckerberg.”

Whelchel explains why these lies have “catastrophically damaged our view of work and vocation, because they have distorted our biblical view of success.”
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The Russian Orthodox naval cathedral in Kronstadt, reconsecrated in April

From Interfax:

Moscow, May 15 — On Tuesday, there will be 80 years since the Soviet government issued a decree on “atheistic five-year plan.”

Stalin set a goal: the name of God should be forgotten on the territory of the whole country to May 1, 1937, the article posted by the Foma website says. (more…)

Right now I am reading an advanced copy of Os Guinness’s A Free People’s Suicide: Sustainable Freedom and the American Future. The book will be released by IVP on August 6. It’s an essential read and I pledge to publish a future review for our PowerBlog readers. Guinness was interviewed in Religion & Liberty in 1998.

In my recent talks around town I have been asking questions about our capacity and desire for self-government as a community and nation. I recently gave a local presentation on President Calvin Coolidge and he helped inspire a greater desire to ask the foundational questions. In my view, Coolidge saw public service as a chance to educate Americans in civics, elevating the greater truths from our revolutionary and founding period.

Below is a great excerpt from Guinness’s forthcoming book:

Beyond any question, the way the American founders consistently linked faith and freedom, republicanism and religion, was not only deliberate and thoughtful, it was also surprising and anything but routine. In this view, the self-government of a free republic had to rest on the self-government of free citizens, for only those who can govern themselves as individuals can govern themselves as a people. As for an athlete or a dancer, freedom for a citizen is the gift of self-control, training and discipline, not self-indulgence.

The laws of the land may provide external restraints on behavior, but the secret of freedom is what Englishman Lord Moulton called “obedience to the unenforceable,” which is a matter of virtue, which in turn is a matter of faith. Faith and virtue are therefore indispensable to freedom – both to liberty itself and to the civic vitality and social harmony that go hand in hand with freedom.

Burke wrote in full agreement, “Manners [or moral standards] are of more importance than laws.” Rousseau had written similarly that mores, customs, and traditions, which are “engraved neither in marble nor in bronze but in the hearts of the citizens” form “the true Constitution of the State” and the “Keystone of the Republic.”

Tocqueville emphatically agreed. His objective in writing Democracy in America was not to turn Frenchmen into Americans, for liberty should take many forms. “My purpose has rather been to demonstrate, using the American example, that their laws and, above all, their manners can permit a democratic people to remain free.”

Kids these days. Am I right or am I right?

For many adults (i.e., parents) that is all that needs to be said to generate sympathetic nods. But for those without an older teen or younger twentysomething living at home, I should probably elaborate: When it comes to work, kids these days have expectations that are . . . unrealistic. Consider some findings from a recent survey of 22-26 year-old recent graduates with a four-year degree who are entering today’s workforce.
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As part of his final address to the participants in the law and religion symposium last week, Rik Torfs, a Belgian senator and head of the faculty of canon law at KU Leuven, observed that some of the great things in public discourse occur in the context of vociferous initial backlash. After all, he said, if you posit something and everyone just accepts it as a matter of course, then it is merely a truism and of no benefit to anyone. You haven’t really said anything at all.

Forgive me for the personal detour, but Torfs’ observation reminded me of one of the responses to my book, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. In a lengthy “reply to Jordan J. Ballor,” Christopher Dorn essentially argues that “Ballor excludes himself from a discussion which can properly evaluate the claim that the use of ‘empire’ does in fact rest on a theological basis.” Dorn’s appeals to Karl Barth on this point for a “theological basis” may resonate with some, but do little to allay my fears about the particularly Reformed rationale for doing so, glosses to John Calvin notwithstanding.

Dorn does charitably contend that “there is always room for honest disagreement and divergence.” In a similar way Rev. Peter Borgdorff of the Christian Reformed Church has said that he prefers to call the Accra document a “conversation” rather than a “confession.” But I think that a plain reading of the Accra Confession, on its own terms qua confession, does little to validate the claim that there is “always room” in the ecumenical tent for “honest disagreement and divergence.” In fact, the concern that unity not be reduced to unanimity on these points was one of the major motivations behind my critical engagement.

It’s nice to be part of the conversation, I suppose, but I’d feel better if such “critical voices” were not, as Dorn puts it, “in the minority.”