The conference had 400 people from all over the world and promoted enterprise solutions to poverty. Speakers included Africa Unchained author George Ayittey, Neal Johnson, author of Business as a Mission, among others.
We had a chance to talk to many of the participants and hear their stories. The conference made it clear that the answer to poverty in Africa, Latin America, and Asia is not transfers of wealth from one country to another, but creating the conditions that help unleash the entrepreneurial spirit.
Last week I linked to Joe Carter’s On the Square piece, “What the Market Economy Needs to be Moral,” challenging his view that we need a “third way.” He has since clarified his position, and noted that what he wants is not really an alternative to the market economy but an alternative grounding, view of, and justification for the market economy. This is a position with which I wholeheartedly concur.
Today I want to highlight something else from Carter’s helpful piece. Carter first cites an anecdote from Andy Morriss:
One minister recounted how another minister had told him how God had answered his prayers and healed a headache the second minister had before a major sermon. The first minister commented on how arrogant the second minister was, to demand a miracle to cure his headache when God had already provided aspirin. Surely it is arrogant for us to pray for miracles to relieve drought and poverty when God has already handed us the means to do so—markets. Again, however, we rarely hear moral criticism of those who refuse the miracle of the market and insist that God (or someone) perform the far greater miracle of making economic planning work.
Carter then goes on to note:
This raises an interesting question for Christians: Does God’s sovereignty not extend to markets? If so, why do we expect God to circumvent the institution he has created and provided for our well-being by providing a “miracle”? The primary reason, in my opinion, is that we no longer think theologically about economics.
These two quotes bring out one of the most intriguing points in Carter’s piece. The point is that we are to appreciate the market for what it is, a God-given institution in which human beings created in his image relate to one another for the betterment not only of themselves but also of each other.
Think about the implications of Morriss’ anecdote for a moment.
God works through human means…this is his regular or normal way of acting in the world, through secondary causes including human action. We need not always pray for miraculous healing, but rather that God empower skilled doctors and nurses to heal us. We need not always pray that manna fall from heaven, but rather that God enable farmers to farm.
The Lord does not specify when or where the good deeds he blesses are done, but it now seems to me that Jesus is obviously speaking of more than a vocational behavior or pastime kindnesses. Why? Because he hinges our entire eternal destiny upon giving ourselves to the service of others—and that can hardly be a pastime event. In fact, giving our selves to the service of others, as obviously required by the Lord, is precisely what the central block of life that we give to working turns out to be!
So, in the case of the sheep who gave Christ something to eat when he was hungry, we find that
God himself, hungering in the hungry, is served by all those who work in …
wholesale or retail foods,
kitchens or restaurants,
food transportation or the mass production of food items,
manufacturing of implements used in agriculture or in any of the countless food-related industries,
innumerable support services and enterprises that together make food production and distribution possible.
DeKoster goes on to outline similar lists for those who regularly provide water to satisfy the thirst of others and those who provide clothing for those in need. These three are representative, he says.
The Lord’s choice of the kinds of services that are instanced in the parable is carefully calculated to comprehend a vast number of the jobs of humankind. The parable is about the work needed to provide the sinews of civilization. Doing such work, the Lord says, is serving his purposes in history, and in exchange he rewards workers far beyond their input with all the abundance of culture’s storehouse.
As I’ve noted previously, this view of work is transformative for how we approach views of wealth and poverty. We begin to finally be able to see work not just as a way to get a paycheck, but as the way God has ordained for us to truly serve others and thereby to serve Him as well.
In the “Wealth Inequality Mirage” on RealClearMarkets, Diana Furchtgott-Roth looks at the campaign waged by “levelers” who exaggerate and distort statistics about income inequality to advance their political ends. The gap, she says, is the “main battle” in the Nov. 2 election. “Republicans want to keep current tax rates to encourage businesses to expand and hire workers,” she writes. “Democrats want to raise taxes for the top two brackets, and point to rising income inequality as justification.”
This is a constant refrain from the religious left, which views the income or wealth gap as evidence of injustice and grounds for reforming political and economic structures. In the video posted here, you’ll see Margaret Thatcher, in her last speech in the House of Commons on November 22, 1990, brilliantly defending her policies against the same charge.
Furchtgott-Roth zeroes in on a recent interview with Robert Reich, Secretary of Labor for President Bill Clinton and now a professor at the University of California, Berkeley.
[Reich said:] “Unless we understand the relationship between the extraordinary concentration of income and wealth we have in this country and the failure of the economy to rebound, we are going to be destined for many, many years of high unemployment, anemic job recoveries and then periods of booms and busts that may even dwarf what we just had.”
Mr. Reich is wrong. He and other levelers exaggerate economic inequality, eagerly, because they rely on pretax income, which omits the 97% of federal income taxes paid by the top half of income earners and the many “transfer payments,” such as food stamps, housing assistance, Medicaid and Medicare. This exaggerated portrait of inequality undergirds the present effort by the Democrats to raise income tax rates for people with taxable incomes of $209,000 a year on joint returns and $171,000 a year on single returns.
A more meaningful measure of inequality comes from an examination of spending. On Wednesday the Labor Department presented 2009 data on consumer spending, based on income quintiles, or fifths. This analysis shows that economic inequality has not increased, contrary to what the levelers contend.
Much of the discussion around this issue from the left uses the data to portray America as a heartless land of haves and have-nots. Here’s a quote from a Sept. 28 AP story on new census data, including income figures:
“Income inequality is rising, and if we took into account tax data, it would be even more,” said Timothy Smeeding, a University of Wisconsin-Madison professor who specializes in poverty. “More than other countries, we have a very unequal income distribution where compensation goes to the top in a winner-takes-all economy.”
Here’s an amazing statistic: The average 2009-10 faculty salary at Wisconsin Madison was $111,100. But the median household income for all Americans in 2007 (a roughly parallel comparison) was just over $50,000. Isn’t something out of whack here? Isn’t this evidence of severe economic injustice demanding structural reform? Sounds to me like the Bucky Badger faculty has been helping itself to second and third helpings at the “winner-take-all” buffet.
The faculty at Prof. Reich’s school do even better on average income: $145,800. I suspect some celebrity professors might even be … above average.
… recent events have added nothing that we did not know before or, more accurately, should have known as social scientists or otherwise as people attentive to empirical evidence. The crucial fact here, of course, is the vast superiority of capitalism in improving the material standards of living of large numbers of people, and ipso facto the capacity of a society to deal with those human problems amenable to public policy, notably those of poverty. But, if this fact had been clear for a long time, recent events have brought it quite dramatically to the forefront of public attention in much of the world, and by no means only in Europe. It is now more clear than ever that the inclusion of a national economy in the international capitalist system (pace all varieties of “dependency theory”) favors rather than hinders development, that capitalism remains the best bet if one wishes to improve the lot of the poor, and that policies fostering economic growth are more likely to equalize income differentials than are policies that deliberately foster redistribution.
[ … ]
… to opt for capitalism is not to opt for inequality at the price of growth; rather, it is to opt for an accelerating transformation of society. This undoubtedly produces tensions and exacts costs, but one must ask whether these are likely to be greater than the tensions and costs engendered by socialist stagnation. Moreover, the clearer view of the European socialist societies that has now become public radically debunks the notion that, whatever else may have ailed these societies, they were more egalitarian than those in the West: they were nothing of the sort. One must also remember that, comparatively speaking, these European societies were the most advanced in the socialist camp. The claims to greater equality are even hollower in the much poorer socialist societies in the Third World (China emphatically included).
An interesting call for papers from H-Net, “Almshouses in Europe from the late Middle Ages to the Present – Comparisons and Peculiarities”:
Within the field of poor relief and welfare, research interests have recently shifted towards the history of private charity and charitable foundations. Among these institutions, which contributed to the early modern and modern mixed economy of welfare, the almshouse played an important role as a particular form of social housing. Almshouses originated in the Middle Ages and many of them still exist. They offered elderly people at risk of impoverishment cheap or free accommodation, often alongside clothing, food, fuel and money – the actual alms. Many were founded by private benefactors. Almshouses usually consisted of a limited number of small apartments for one or two persons. Unlike other welfare institutions in early modern Europe (hospitals, orphanages etc.) almshouse apartments allowed their occupants to run an autonomous household under respectable living conditions and considerable privacy.
Apart from these defining common features, almshouses could differ considerably, although much of their history is still in the dark. The studies available suggest that almshouses were confined to Northwest Europe, namely the Netherlands and Belgium, England and northern Germany, but geographically by no means evenly distributed.
Foundations of almshouses are clustered in the late 15th and in the 17th centuries, at least in the Low Countries and Northern Germany, but not in England where a different pattern emerges, and where almshouses appear to have been founded in a rural rather than an urban setting. Were almshouses inexistent in the rest of Europe? How can the geographical distribution and the waves of foundations be explained?
To ensure a coherent comparative perspective, papers for this conference should deal with almshouses according to the definition mentioned above and address the following issues:
1. Almshouses appear to have been founded predominantly by private benefactors. Who were they and what made them devote a considerable capital to this type of charity? Why did they prefer founding an almshouse to other forms of charity?
2. Who lived in an almshouse? What do we know about the occupants’ social status, family situation, occupation and religion? Could all persons apply or was a recommendation needed? Did the occupants’ legal civic status alter upon moving in, as it did in hospitals? What was the share of almshouses in the overall care of the elderly poor? What was living in an almshouse like?
3. Almshouses must be considered part of a local poor relief system. How many people could be accommodated in relation to those relying on outdoor poor relief or on other institutions like hospitals? What other options did elderly people have when their household income dropped because of infirmity and physical decline? Were almshouses connected with town or parish councils? Can almshouses be regarded as safety valves for the (lower) middle class?
The Conference will be held on 7-9 September 2011 in Haarlem, in co-operation with the Stichting Landelijk Hofjesberaad. We hope to be able to provide the conference attendants with accommodation and meals.
Attendants are kindly requested to have their travel costs reimbursed by the institution they work for, if possible. Deadline of Submission of Abstracts: 1 November 2010 (300-500 words) Deadline of Submission of Papers: 1 July 2011 Organizers:Frank Hatje (Hamburg University), Marco H.D. van Leeuwen (Utrecht University) and Henk Looijesteijn (International institute of Social History)
He rightly points to the twin errors of collectivism and atomistic individualism, each of which have been soundly criticized in Catholic Social Teaching, for instance.
I do wonder, though, given that Joe acknowledges the role of free individuals (not to be abstracted from their social relationships and responsibilities, of course) whether we need a “third way” as he proposes, or simply a framework for evaluating a variety of acceptable ways of engaging the market (or maybe that’s precisely what he means by a “third way”).
That is, if there’s no single Christian view of the government, why would there be a single Christian view of the market? The question becomes here more one of prudence than of mandate, and the “Christian view” of the market simply outlines the broad strokes of acceptable approaches.
Indeed, if as Joe concludes Christians are to “to spend less time treating the markets as abstractions and more time working within them as models of Christ-like behavior,” then there are a variety of approaches to modeling such behavior in the context of market exchange. And why the radical juxtaposition between theory and practice when the rest of the piece is really calling for a new theoretical framework?
There are a number of other interesting elements, perhaps even tensions, in Joe’s thought-provoking piece. I hope to follow up on those in the next day or so.
There’s an old saying to the effect: “Show me a man’s checkbook and I’ll show you what’s important to him.”
It may not be quite the same as a checkbook, but NPR’s Planet Money passes along what a receipt from the federal government might look like for an average taxpayer (HT):
As Third Way, who put together the taxpayer receipt, argues:
An electorate unschooled in basic budget facts is a major obstacle to controlling the nation’s deficit, not to mention addressing a host of economic and social problems. We suggest that everyone who files a tax return receive a “taxpayer receipt.” This receipt would tell them to the penny what their taxes paid for based on the amount they paid in federal income taxes and FICA.
From this receipt, what’s important to the federal government, and what does that say about our society?
During September this year, much of Europe descended into mild chaos. Millions of Spaniards and French went on strike (following, of course, their return from six weeks vacation) against austerity measures introduced by their governments. Across the continent, there are deepening concerns about possible sovereign-debt defaults, stubbornly-high unemployment, Ireland’s renewed banking woes, and the resurgence of right-wing populist parties (often peddling left-wing economic ideas). Indeed, the palpable sense of crisis left many wondering if some European economies have entered a period of chronic decline — one which might eventually reduce Europe to being a bit-player on the world stage.
Obviously we should avoid over-simplification. In Germany and Sweden, for instance, unemployment is declining while economic growth and exports are rising. Not coincidentally, both countries have implemented significant economic reforms over the past ten years. To the audible disappointment of the world’s left-wingers, Sweden is no longer Social Democracy’s poster-child.
Nor can Europe’s present woes be explained in mono-causal terms. Like America, property-bubbles and over-leveraged financial industries played a role in some countries’ meltdowns. But not every European nation presently enduring economic hardship experienced banking crises on the scale experienced by Ireland and Britain.
It will be decades before economists and historians completely diagnose what’s happened to Europe’s economies since 2008. Many, however, will likely conclude that many European countries’ economic culture helped them lurch into seemingly unending crisis.
“Culture” is one of those heavily over-used words. But in sociological and historical terms, “culture” is a way of describing, among other things, the approach to life, the values emphasized, attitudes toward work, the understanding of law, and ultimately the view of science, the arts and religion prevailing in a given society. Over time, these form a type of inheritance that can remain relatively stable in particular historical settings over several generations. (more…)
I’ll admit – it’s been a long time since I’ve posted a Global Warming Consensus Alert because, frankly, any “consensus” that existed was blown apart by the release of the University of East Anglia Climate Research Unit e-mails, which revealed a whole bunch of underhanded activity on the part of scientists promoting the anthropogenic global warming hypothesis. What’s the point anymore? The unshakeable climate “consensus” has been shown to be the fraud that it always was, and the catastrophic climate change scare is receding as a political issue. It seemed like the time was right to retire the Consensus Watch series.
And then the 10:10 Campaign decided to release what has to be the most amazingly awful public relations campaign in the history of public relations campaigns.
To be honest, I’d never heard of the 10:10 campaign before last night, so in that sense, their PR ploy has been successful. It appears to be another one of the seemingly countless organizations that spring up to encourage people to make reductions in their carbon output. Their schtick is that we all need to commit to reducing our carbon output by 10% a year starting this year. (An aside to the businesses that have signed up for this campaign: just what do you anticipate that you’ll be doing in 10 years when you wind your carbon emissions down to zero?) And with October 10 coming up (10.10.10 – clever), they released a promo film on YouTube to, I suppose, raise awareness for their cause.
The video stars Gillian Anderson of X-Files fame, features music by Radiohead, and may just be the worst attempt at public relations in history. CONTENT WARNING: if you think you might be the kind of person who gets offended at graphic footage of people being blown up for not adhering to a scientific theory, you might not want to watch.
Fantastic PR idea, isn’t it? It’s nice to know that there are people who are willing to finance a high-quality film production depicting the casual extermination of individuals like me who haven’t bought into the idea that human activity is the sole cause of a coming climate Armageddon. And honestly, I can’t decide what’s creepier: the portrayal of people so casually murdering others for the crime of not buying into a panic based on a scientific orthodoxy that began to unravel a year ago, or the murderers’ completely nonchalant response to the horrified reactions of the children and office workers who had just been doused in the blood and entrails of the exploded global warming skeptics. It would seem to me that if you’re going to create a film where the heroes commit gruesome crimes, it would be best to have any witnesses to said crimes not react with revulsion and horror in order to establish that your heroes are actually good people, and not, you know, brutal, inhuman beasts.
Suggested Logo for 10:10 Campaign
Part of me feels guilty for blogging about this because it is a transparent ploy for attention on the part of people who deserve nothing but contempt, but on the other hand, this film is such a compact and powerful demonstration of the contempt for human life that undergirds much of the modern environmental movement that I can’t resist sharing it. After all, the prerequisite for being comfortable with producing a film that depicts the casual, gruesome murder of one’s ideological opponents (for the greater good, of course) is the belief that human life has no inherent value, and that humans, far from being the crown of creation, are in fact not part of creation at all, but instead a destructive parasite that leeches off of and destroys the pristine beauty of Mother Earth. One may protest that the good folks at 10:10 are just “playing around” or “being funny” or “trying to make a point.” Nonsense. The issue at hand is a disagreement within the scientific community over the interpretation of data. The world is not in imminent danger of destruction. The 10:10 Campaign has no business casually dehumanizing people who simply disagree with them.
(I suppose it might be worthwhile to note the irony of climate alarmists creating a fictional world where they are allowed to exterminate their political opponents after spending years demonizing skeptics even to the point of comparing them to Nazi sympathizers who deny the reality of the Holocaust. Oh, and here’s a link to a nice, breezy article about the film at an environmentally themed website. “It would be so much easier to tackle global climate change if these naysayers were blown up like BP’s oil well.” Yeah, killing all the people who disagree with you would make it easier for you to get your longed-for public consensus.)
David Burge, who those of us in the blogosphere know better as Iowahawk, left a comment on the original YouTube video (that has since been made “private,” ideally out of shame but more likely because it had accomplished its intended purpose of creating “buzz”) that provides a good bit of perspective on this film, and nicely sums up my thoughts on the matter:
In order for your “No Pressure” advert to have been made, I am assuming several writers pitched a professionally-prepared storyboard to a committee, detailing shot-by-shot each second of the film. The committee approved it, along with a minimum $250,000 budget to hire actors, director, & crew. Each scene probably took 3-10 takes, and weeks of post production by special effects wizards.
At no time did a single person involved in this cluster**** say, “hey, maybe it isn’t the best PR to air our fantasies about detonating the people who don’t agree with us into a mist of blood meat and bone fragments.”
This has got to be the biggest FAIL in the entire history of the internet. Anyone remotely associated with the production of this film should forever be banished from any public institution in the English speaking world, and immediately referred for psychiatric evaluation.
Amen. Now if you’ll excuse me, I have to go get a bunch of plastic, douse it in oil and set it aflame in honor of the 10:10 Campaign.
In this week’s Acton Commentary, I remember German reunification and reflect on its relevance for the present.
Twenty years ago this Sunday, East and West Germany reunited, capping one of the most extraordinary transformations in modern history. Communism in the Soviet Union and its eastern European satellites had collapsed; the oppressed nations of Europe rejoined the “free world.”
My generation was the last to straddle the two worlds, pre- and post-Soviet Union. When I was in elementary and high school, fear of atomic annihilation was real. The USSR was the great, looming adversary on the world stage. Debate over the strategy of “mutually assured destruction” was the ominous focus of international policy discussions.