This case has been made that government attempts to manage economies through regulation, laws, and taxes discourage entrepreneurs entering into the marketplace. I recently asked Michael, a young entrepreneur in his 20s, what were some of his fears about being a entrepreneur in America. We’re not using his full name to protect his identity but this is what he had to say:
As David Deavel points out, free market economists and distributists “are often at each others’ throats.” Deavel is attempting to scrutinize distributism – what it is and what it isn’t – in a series at Intercollegiate Review. He claims that while distributism has its flaws, it has some valid points and there is much good to be found in the arguments of distributists.
So what it distributism?
Distributists like to describe themselves as an alternative or third way that avoids what they describe as the pitfalls of both capitalism and socialism. They also claim that their system (alone, they sometimes say), is faithful to papal social teaching and the Catholic social tradition more broadly. Their goal, they claim, is a society of widely distributed property and widely distributed wealth and power. This differs, they say, from both socialism, in which the state owns the means of production, the vast bulk of wealth, and all power, and from capitalism, which is, they say, a system in which a very few private people own the means of production, wealth, and have the lion’s share of power.
For a few years now, I have been puzzled by why Rachel Held Evans remains popular among many younger evangelicals and why the secular media finds her credible. I was struck by Evans’ recent CNN article “Why Millennials Are Leaving The Church.” When reading the post it becomes evident that Evans is not talking about the “holy catholic church,” but a narrow subculture of conservative American evangelicals. The post does not address why young adults in America are leaving the Eastern Orthodox, Roman Catholic, broad evangelical, nor mainline churches. Moreover, after reading this opinion piece it became clear to me that what Evans is saying Millennials want from “the church” is fully found in the United Methodist Church (UMC).
Evans rightly argues that conservative evangelical churches will not be able to bait-and-switch young adults with “cool” gimmicks in order to keep them in the doors. Historically speaking, American Christians have always panicked about teens and young adults leaving the church. For example, anxiety over fledgling youth attendances in churches served as the catalyst for the creation of the YMCA and the Boy Scouts. In the 1960s, making church cool led to the introduction of jazz into youth group culture in many Catholic and Protestant churches. After making this good point Evans claims that Millennials are leaving the (evangelical) church because Jesus cannot be “found” in it. This is the point where the post takes an odd ecclesiastical turn.
Evans says that what Millennials really want from “the church” is:
Streaming the Ancient Faith
Wesley J. Smith, First Things
When I tell people I am a convert to Eastern Orthodoxy, I often get a puzzled reaction. “Eastern Orthodoxy?” some will say. “What’s that?”
Lessons from Federalist 7: All We’re Saying is Give Peace a Chance
David Corbin and Matthew Parks, The Blaze
Forget the war to end all wars: we live in an age where man’s permanent condition, in every part of life, is a state of war.
Religious Freedom Is About More Than Religion
Robert P. George and Katrino Lantos Swett
U.S. foreign policy should promote liberty of belief—and unbelief.
Five Ways Pastors Can Affirm Faith, Work, and Vocation
Art Lindsley, Institute for Faith, Work, and Economics
Today’s evangelical Church has largely failed to address the subjects of faith, work, and calling. There is a tendency to focus on issues pertaining to salvation, evangelism, or basic personal discipleship (Bible reading, prayer, fellowship, etc.) but to ignore what most people do forty, sixty, or eighty hours a week.
For some Christians, art of one sort or another plays an integral part of their faith life and worship. For others, it may seem like an afterthought. Should churches encourage artists? Philip Ryken, president of Wheaton College, thinks they
should. In an interview with Breakpoint, Ryken says churches are missing out on opportunities by not reaching out to artists.
This is more than a tragedy. It’s a lost opportunity. Ryken notes that ‘Christians called to paint, draw, sculpt, sing, act, dance, and play music have extraordinary opportunities to witness to the grace, beauty, and truth of the gospel… The arts are the leading edge of culture,’ he says.
“While he was still a long way off…”
On display at Acton Institute in Grand Rapids is an art exhibit centered on the parable of the prodigal son from Luke 15. “The Father and His Two Sons: The Art of Forgiveness,” was collected by Larry and Mary Gerbens. It includes a 1636 etching by Dutch painter Rembrandt van Rijn, a painting by American artist Robert Barnum, and a reproduction of Rembrandt’s famous “The Return of the Prodigal Son,” among others. Though the works span six countries of origin and five centuries, each portrays a scene from the well-known parable.
Winds rip trees from their roots. Branches are bent backward against the sky. Chaos rules as the wayward son runs toward his father’s farm in Robert Barnum’s Americanized representation. In the distance, an outhouse flies into the air. The son battles gale-force winds to get back to his father. The viewer can almost feel him being tossed about like a leaf.
Rembrandt takes us 30 seconds later in the story. In his 1636 etching, the son kneels at his father’s feet, but his father reaches to raise him up. The stone steps they stand on are firmly attached to the ground. The foundations of the house are secure. We can see great compassion in the father’s embrace.
Of course, the older brother, who has never rebelled, feels jealous and marginalized. In the Rembrandt, he leans out of the window and looks directly at the viewer as if to appeal to an unbiased fourth party.
And, after the homecoming, his self-righteousness is still palpable. An etching by James Tissot (“No IV- The Fatted Calf”, 1881) shows him complaining that his father has never honored him in the way that he now honors his younger brother. Larry Gerbens pointed out that the older son is just as distant from the family as the younger is; another Tissot etching shows him daydreaming while his brother viciously takes leave of his father. (more…)
In this Prager University video, Philip Howard explains how unions are sucking money from city and state budgets across America. This type of financial drain led, in part, to the demise of Detroit. As Howard points out in the video, “Government is supposed to serve the public good, not government employees.”