Coming next spring is a major academic event at the intersection of theology and economics, the 25th anniversary conference of the Association of Christian Economists. Hosted by Baylor University and organized by Journal of Markets & Morality advisory board member John Pisciotta, the conference promises to deliver many sessions of interest. Birth of Freedom commentator Rodney Stark and Acton Lecture Series speaker Arthur Brooks will be among those giving plenary addresses.

Posted at present is the call for papers, and registration information will be forthcoming.

Blog author: rob.holmes
posted by on Wednesday, September 3, 2008

In the latest edition of an otherwise scholarly theological journal, a writer, who only ever writes about one subject, attacked the free market as usual. He wrote: “Neither can economics be satisfied with leaving human beings to the mercy of markets with their supposed ‘laws.’. . .” While there is certainly no space to take on his whole article, this part might just be the most serious error in it.

This particular writer, and those trained in his school, which he denies is the German Historical School, but it is, operate from a nominalistic approach. Nominalism, a school of thought begun in the Middle Ages by the Franciscan, William of Ockham, denies that there is any human nature. Therefore, human beings have no necessary consistency in them. In ethics, each person makes up his own code, and the codes can be very much at odds. To a nominalist, everything is will alone, not reason. This is why the writer in question asserts that people are at the “mercy of markets.” To those who think like this, everything is power. Even in moral theology, the reason one obeys the Ten Commandments is that it’s God’s will only, and there is no connection with those commandments and the nature of things. God could have commanded ten other things we were to avoid, and we would be required to obey them, because they are His will, even if they were the opposite of those actually listed. (I am sure many people would not have any trouble with the commandments were that the case) Thus, to those who think in this manner, markets are power, and that’s why there are no laws of economics. That’s why corporations are evil; because money gives them power, which they use to take advantage of others.

The truth of it is that human beings do participate in a common nature, created by God, and this common nature leads people to think and act alike generally speaking. The laws of economics come from this consistency of human nature. Markets do have laws because people make free choices as to what is best for them. The market exists for the sake of the consumer, which includes everybody. If I go to the store and want to buy bananas, and the bananas are rotten, why should I buy them; to support the farmer or the store? If we all did that, people would be encouraged to make junk and I would be encouraged to continue to buy it even if it did not fulfill my needs. Why would I do that?

Let’s take the example to a higher level. I know that there is a demand for office space in my city, so I want to build a tall office building. The office building has to be tall because land in a city is very scarce and therefore very expensive, so I have to build “up.” To do so I need strong steel. If company X has crummy steel, it will not hold up and the building will come crashing down at the first sign of stress. So I must go to company Y that sells steel that will be appropriate to the height of my proposed building. Should I buy the company X steel because I feel sorry for the workers who will not get my business? You tell me; rather you go tell that to the families of the victims of my collapsed building.

Will the steel from company X be cheaper? Perhaps. If I buy it and the building comes tumbling down, am I evil? Well, we cannot judge the soul of another, nor can we read his mind. One thing we do know is that this builder did ignore the laws of economics (and probably those of engineering as well).

Think about the decisions in your life, and see if there are no laws governing your decisions. If gasoline is $.10 per gallon cheaper in the next town, which is 45 minutes away, would you think it is worth it to drive there to get that particular gas, given not only the price but the time involved, and whether it is raining or snowing, and other things that you have to do? Well, you just did a cost-benefit analysis, which every sane human being does in their head many times a day whether they realize it or not. How can anyone say that there are no laws of economics.

Read more from Dr. Luckey at “Catholic Truths on Economics.”

Blog author: brittany.hunter
posted by on Tuesday, September 2, 2008

Today Acton Media released a new video short titled, “What is Freedom?” In this short, experts William B. Allen and Samuel Gregg discuss the nature and implications of true freedom. The clip is first in a series of shorts designed to supplement Acton Media’s latest documentary, The Birth of Freedom. Comprised of footage that didn’t make it into the documentary, these clips provide additional insight into key issues and as such, could be considered the film’s “extended scenes”. Acton Media plans to release a new short each Monday. View the entire series, learn about premieres in your area, and discover more background information at www.thebirthoffreedom.com.

Blog author: jcouretas
posted by on Tuesday, September 2, 2008

In a Zenit article titled “What is Good Journalism?,” author Marta Lugo interviews journalist and author Gabriel Galdón. He is professor of journalism and information ethics at Madrid’s CEU St. Paul University, and the director of the Observatory for the Study of Religious Information. By “objectivist” here, I take him to mean what American journalism professors teach as journalistic objectivity, i.e., reporting without political bias or any other slant that colors the information.

One of the problems of journalism’s objectivist paradigm is that there are million of events — published daily as news — that are of no use. They are ephemeral, vacuous and gobble up what is really essential. French writer Jean Guitton entitled one of his books “Silence sur l’essentiel” (Silence on the Essential). Often in the informative landscape there is silence on the essential and clamorous noise on the accidental and ephemeral.

Info-ethics calls, in the first place, for speaking about what people really need to know to be free and to struggle for their dignity. It is a different informative choice, but entails a radical change: from the “agenda setting” to the recipient.

August 28 at Denver’s Mile High Stadium, the son of a black African delivered a rousing acceptance speech for the Democratic presidential nomination. It occurred 45 years to the day after Martin Luther King, Jr. stood on the steps of the Lincoln memorial and told America “I have a dream.”

Even Americans unconvinced that the Democratic nominee is the right choice for America should take heart from the fact that half a century after King struggled against vicious, institutionalized racism, the United States has become a place that can fairly consider an African-American for the highest political office in the land.

But if as King urged, we are careful to judge a person not by the color of his skin but by the content of his character, the convergence stretching across 45 years begs a question: Has Barack Obama’s political career embodied Martin Luther King’s dream of justice for all?

King dreamed of a day when his nation would “live out the true meaning” of a creed inscribed in the Declaration of Independence: “all men are created equal” and “are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” The reality is, Barack Obama supports policies that aggressively, even violently undermine that dream.

One might assume I’m referring to the rights of the unborn, and certainly Obama has voted consistently to deny unborn babies the right to life. Obama even blocked modest attempts to end the gruesome practice of partial birth abortion. After the cervix is dilated in this procedure, the baby–who often is old enough to survive outside the womb–is partially delivered, feet first. The abortionist then sticks a needle into the back of the child’s head and suctions out her brains. As an Illinois state senator, Obama twice refused to support a bill banning the practice.

While this is worth noting, I had in view a more startling instance of Senator Obama deviating from Dr. King’s vision of justice for all. Recently California pastor Rick Warren interviewed Obama as part of the Saddleback Forum and, at one point, asked the candidate, “At what point does a baby get human rights in your view?” The senator said that answering the question was “above my pay grade.”

Most of the subsequent media analysis assumed that his answer applied only to unborn babies. But the senator’s voting record tells a different story.

In 2001 and 2002, as an Illinois state senator, Obama repeatedly declined to vote for the Born Alive Infant Protection Act, a bill to protect newborns who survive late-term abortions. Senator Obama has asserted that problems in the wording of the bills drove his decisions not to support this and the partial-birth abortion bills. But in 2003 the Born Alive Infant Protection Act was sent to a committee Obama chaired, giving him the chance to modify anything about the bill he disliked. He never called the bill up for a vote.

Obama has presented himself as a pro-choice moderate. In fact, Obama is far to the left of his own party on the born-alive issue. A similar bill in the U.S. Congress was opposed by only 15 members of the House and was passed unanimously in the U.S. Senate. The bill was even supported by NARAL Pro-Choice America. This is not surprising: the bill outlaws infanticide. What is surprising is that Senator Obama could not find a way to support the bill.

In his “I Have a Dream” speech, King said, “Now is the time to make justice a reality for all of God’s children.” But Obama has refused to extend justice, even the most basic human right, to a segment of the youngest children among us.

Some people have tried to minimize the difference between King and today’s abortion-on-demand lobby by pointing to an award King accepted from Planned Parenthood in 1966. But in a Feb. 25 written release, King’s niece, Dr. Alveda Scott King, noted that King accepted the award when “abortion was illegal in every state and before Planned Parenthood started publicly advocating for it.” In Planned Parenthood’s citation for the award, “not only is no mention of abortion made, it states that ‘human life and progress are indeed indivisible.’”

King’s niece added, “Dr. Martin Luther King, Jr., said, ‘The Negro cannot win if he is willing to sacrifice the future of his children for personal comfort and safety,’ and, ‘Injustice anywhere is a threat to justice everywhere.’ There is no way my uncle would condone the violence of abortion, violence that Planned Parenthood has always tried to mask, which brings painful deaths to babies and can result in torn wombs, serious infections, and emotional devastation for their mothers.”

The Declaration of Independence, and the U.S. Constitution that followed, called for a limited national government that protected the inalienable rights of its citizens. At least as regards health care, Senator Obama is advocating something quite different: an ever expanding nanny state intimately involved in our medical choices, and yet one unwilling to protect a newborn child’s inalienable right to life.

In his interview with Warren, Obama emphasized that as a nation we “still don’t spend enough time thinking about the least of these.” But who counts as “the least of these”? A newborn who has survived an attempt on her life strikes me as a pretty good candidate.

Laura Ingraham, the popular talk radio host, will be in Grand Rapids for an event sponsored by the Acton Institute on September 17. Please make plans to join us for this exciting event. Currently there are still tickets available and you can purchase them online through the Acton Institute here.

The event will take place at the Amway Grand Plaza Hotel, where Ingraham will speak, followed by a question and answer session. Also, there will be a book signing of her newest book Power to the People, and a dessert reception.

Ingraham is a refreshing conservative voice with great intellectual depth. I have always enjoyed listening to her commentary. Here is an excerpt from Power to the People:

Too often we have believed that “freedom” means that we have no duties or responsibilities to others. That “anything goes” mentality may appear to be empowering, but it is not. Instead, it creates a sense of anarchy that makes most Americans very unhappy.

The Founding Fathers did not risk their lives, their fortunes and their sacred honor so we could become spoiled, pampered, narcissistic and focused solely on our own pleasure. An ordered society was the Founders’ goal — a place where we could live our lives in limitless possibility — but only if we fulfilled our obligations. They wanted us to have the liberty to tap into our creative powers, for our own good and for the good of our countrymen. This is the pathway to true happiness. But that society is only possible if we, the people, have a shared set of values, a common set of beliefs that bind us together. The Founders did not view liberty as a license, but as a sacred responsibility to be used for the good. They understood that liberty cannot be separated from virtue.

Blog author: kschmiesing
posted by on Friday, August 29, 2008

Distributism may be a foreign term to many, but it is a movement of some importance in the history of Catholic social and economic thought. Popularized especially in early twentieth-century England by the prolific writers G.K. Chesterton and Hilaire Belloc, distributism has enjoyed mini-resurgences from time to time on both sides of the Atlantic. That it still packs some punch here in the U.S. is demonstrated, for example, by the recent creation of IHS Press. (IHS is not exclusively a distributist outlet, but distributist literature represents a significant portion of their publishing program.)

In a nutshell, distributism envisions an economic order modeled on the guild-dominated economies of medieval Europe. Advocates take Catholic social teaching seriously; indeed, they frequently insist that CST virtually obligates Catholics to support a distributist program. There is much of value in the distributist vision, including criticism of consumerist culture and an emphasis on wide ownership of property and communal cooperation. (See Wikipedia for a fuller, sympathetic treatment of the subject.) In practice, however, many observers believe that implementation of a distributist agenda would mean major regulation of and restrictions to entry to industries and professions, controls on prices and wages, and heavy-handed government involvement in the economy.

There have been few critiques of distributism published in recent years, but the renewed interest it is receiving demands that some attention be paid. Thus, the latest Christian Social Thought Series, from bestselling and award-winning author Thomas E. Woods, Jr.: Beyond Distributism. Order it now at the Acton Book Shoppe.

Blog author: jballor
posted by on Tuesday, August 26, 2008

Trooth in education iz teh key 2 LOLearning.

According to Spiked (HT):

Ken Smith, a criminologist at Bucks New University, England, argues that we should chill out and accept the most common spelling mistakes as ‘variant spellings’.

‘University teachers should simply accept as variant spelling those words our students most commonly misspell’, he argued recently in the Times Higher Education Supplement.

Here’s the original piece, “Just spell it like it is.”


My peeves include “loose” instead of “lose.” How wrong.

Blog author: jballor
posted by on Tuesday, August 26, 2008
Anders Chydenius (1729-1803)

The answer of the Nordic philosopher and priest Anders Chydenius (1729-1803) applies equally well to his younger contemporary Malthus as to 21st-century neo-Malthusian paganism:

Would the Great Master, who adorns the valley with flowers and covers the cliff itself with grass and mosses, exhibit such a great mistake in man, his masterpiece, that man should not be able to enrich the globe with as many inhabitants as it can support? That would be a mean thought even in a Pagan, but blasphemy in a Christian, when reading the Almighty’s precept: ‘Be fruitful, multiply and fill the earth.’

Indeed, the biblical answer to Chydenius question would seem to clearly be, “No.” Remember, after all, you are worth more than many sparrows.

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.”