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. (more…)
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.
Our friends at the Foundation for Research on Economics & the Environment (FREE) in Bozeman, Mont., have put together another strong slate of summer programs for clergy, seminary professors and other religious leaders with the aim of deepening their understanding of environmental policy. In its description of the program, FREE notes that many in faith communities “see an inherent conflict between a market economy and environmental stewardship.”
Major religious groups assert that pollution, deforestation, endangered species, and climate change demonstrate a failure of stewardship that requires reform. And of course they are correct—what, however, are the incentives and information generated by alternative reform policies? Some policies can have profoundly negative impacts on social well-being.
FREE’s goal is to help increase the understanding of religious leaders as they approach environmental policy. These leaders are influential nodes in a network of congregations, providing a conduit to disseminate market-based environmental ideas, potentially to millions of Americans.
FREE will help religious leaders understand the political economy dimensions of environmental policy reform. We will explain how basic economic principles can help achieve green goals with minimum sacrifice to social welfare. Together we will explore how a culture that values America’s founding ideals, secure property rights, and responsible prosperity, can also foster a healthy environment and promote social justice.
I’ve been to a number of these FREE events and have been impressed with the content — and that’s from someone who has grown “seminar averse” over the years. At FREE, faith leaders get the economic insights that are necessary for a deeper understanding of environmental stewardship. On the other side, policy analysts — including some of the FREE lecturers — get the faith insights that they do not ordinarily have access to in their own specialized fields. Yes, it is possible to bring together economic and moral thinking.
The Regnery Publishing news release for Rev. Robert Sirico’s new book, Defending the Free Market: The Moral Case for a Free Economy is online. The book’s publication date is set at May 22nd and is available to order at Amazon.
In a recent speech, President Obama invoked Scripture to justify his ambitious spending plans. In this week’s Acton Commentary (published May 25), Acton Research Director Samuel Gregg notes that the president said nothing about the role of private communities and associations in helping our brothers and sisters in need. What’s more, “our leader hasn’t noticed that even some European governments, many of whom have been handing out as much pork as possible to politically-connected, politically-correct crony-capitalists over the past 15 years, are concluding many of these projects aren’t likely to be economically-viable either now or in the distant future,” Gregg writes. The full text of his essay follows. Subscribe to the free, weekly Acton News & Commentary and other publications here.
One of the issues that arose during last week’s law and religion symposium (in the questions following Wim Decock’s thorough and engaging paper on Leonardus Lessius’ engagement of commercial affairs from the perspective of moral theology and philosophy) had to do with the understanding of the relationship between material pursuits and eternal salvation. In some way you might say that Lessius held to a view of commercial activity as a worthy expression of the stewardship responsibilities of human beings.
At the time I noted that one of the origins of this biblical idea is in a formulation found in Augustine, that temporal goods are given by God “under a most fair condition: that every mortal who makes right use of these goods suited to the peace of mortal men shall receive ampler and better goods, namely, the peace of immortality and the glory and honour appropriate to it, in an eternal life made fit for the enjoyment of God and of one’s neighbor in God.”
There is clearly a sense in which this could be taken in what the Reformed would consider a semi-Pelagian manner associated with Jesuits like Lessius. But I also note this passage from Augustine in my new book on Wolfgang Musculus, observing the continuities with it as understood by a variety of the early Reformers. (more…)
“We make men without chests and expect of them virtue and enterprise,” wrote C.S. Lewis in The Abolition of Man. “We laugh at honour and are shocked to find traitors in our midst.”
Even if you’ve read that passage many times (like me) you might have glossed over (as I did) the word “enterprise.” Jacqueline Otto explains why it is significant:
Is it possible then, as Lewis asserts, that by making men without chests, we make men that are not inherently moral—who are not capable of being enterprising? Men who do not understand the moral urgency of freedom?
Of course, the power of the use of the word and is that it suggests the interdependency of virtue and enterprise. If we continue to make men without chests, not only will we end up with amoral men—traitors, even—but we will end up will a society not capable of engaging a free market.
We will end up with a people who, like Brooks rightly points out, claim to love free enterprise but who will do nothing to defend it. They will be a people lacking the capacity for freedom.
Now that our friend Eric Teetsel is moving over to the Colson Center, AEI’s Values and Capitalism project is looking for a new program manager. You can find more about the job here. Also, PowerBlog readers will be interested in V&C’s excellent blog. Check it out.
I haven’t been able to work out all the specifics (perhaps some of my colleagues would be better suited for that), but somehow I feel like this video of the Casteller festival in Spain is a metaphor for the Eurozone. Thoughts?
Bad news for all those who’d hoped Christianity might make a comeback now that the Cold War-era German Democratic Republic (DDR) is becoming an ever more distant memory. Atheism, according to a new study, is very much alive and well in the eastern part of Germany.
The statistics are most striking among those under 28 years old: more than 71% of eastern Germans in this age group say they have never believed in the existence of God. That’s nearly as many as in the 38-47 group, of which 72.6% are non-believers.
What the figures mean is that in eastern Germany, very young people are on the same wavelength as people from the middle generation when it comes to belief in God. The political transformation of former East Germany, in other words, hasn’t had much of an effect on people’s ideas about religion. While there are somewhat fewer atheists among young adults aged 28 to 37, where “only” 63.6% say they’ve never been believers, those in the following generation are at least as non-religious as their parents.