My friend John Armstrong examines “How Market Economies Really Work.” Armstrong concludes, “The gospel makes people free and teaches them to be virtuous. This is what is inherently Christian and no economic system can thrive long-term without them.”
He cites a piece by Stellenbosch University economist Stan du Plessis, “How Can You be a Christian and an Economist? The Meaning of the Accra Declaration for Today.” The du Plessis piece was of great help to me in writing the third chapter of my book, Ecumenical Babel, in which I examine the argument of the Accra Confession.
And we were able to distribute hundreds of Accra Confession study kits at last summer’s Uniting General Council of the World Communion of Reformed Churches. These kits included a copy of du Plessis’ paper, and you can download a PDF yourself here.
The Breakthrough Innovation Grant (BIG) of up to USD $20,000 will be given to the most innovative business ideas that will have an impact on poverty alleviation in the Philippines.
We are looking for small and medium-sized enterprises (SMEs) as well as social entrepreneurs whose ideas can serve as drivers for poverty alleviation and social improvement. Proposals must be innovative, resourceful, scalable, and fit the particular needs of the Philippines to drive wealth creation.
If you think you have a good business idea go to their website enter the competition.
John Couretas reminded me that I put up a short note about Jeremy Lott’s life of William F. Buckley, but never returned to give the overall review. Please forgive the oversight! I have combined elements of the first post with additional thoughts to create a whole and to prevent the need to look back to the original post.
And here it is:
The Thomas Nelson company sent me AmSpec alumnus Jeremy Lott’s William F. Buckley. Lott brings attention to some under appreciated territory. His hook is that Bill Buckley was more or less a prophet. His aim is to show how Buckley’s faith influenced his life and his politics.
Only nine pages in the reader is treated to the following quote by JFK in response to a Harvard speaker who crowed that the school had never graduated either an Alger Hiss or a McCarthy. JFK roared, “How dare you couple the name of a great American patriot with the name of a traitor!” (Whatever happened to the Kennedys?)
The book is a quick read and is absolutely packed with interesting information about WFB. I say that as a person who has been reading Buckley and reading about him for many years. Lott’s book (titled William F. Buckley) gets past the half dozen or so anecdotes we’ve all heard and shares lots of great stuff about Buckley as a thinker and controversialist.
A few interesting features:
• Lott compares Buckley’s charges made in God and Man at Yale with the recent experiences of a Yale student (Deepthink!). Perhaps unsurprisingly, but humorously, the recent student utterly vindicates young Buckley’s concerns about his alma mater.
• We get a great moment in which Buckley protested Khrushchev’s visit to America by renting a hall and giving a rousing speech. He told the crowd not to despair because of the moral resources Americans had that the Soviets didn’t and added that the Soviet leader, “is not aware that the gates of hell shall not prevail against us . . . In the end we will bury him.” Further reading reveals that Buckley believed we had a strategic advantage over the Soviets in our belief in God and an afterlife. For the other side, the life they were living was all they had, so how could they risk total annihilation?
• We learn that WFB could well have become the senator for New York instead of his brother, Jim, who served one term. After Robert Kennedy was shot, Buckley decided to stand down in favor of Jim. What might that chamber have been like with the most eloquent and cutting Buckley on the floor????
The book is highly satisfying and extremely well done. I am impressed that an evangelical publishing company has offered the best biography since WFB’s death. We would expect it from ISI or Regnery. Of course, we all await the authorized volume someday to come from Sam Tanenhaus who was so successful in his treatment of Whittaker Chambers’ life.
In an edition of the Philosophy Bites podcast last month, “Nicholas Phillipson, his acclaimed biographer, discusses Adam Smith’s view of human beings.” Phillipson argues of Smith that “even his economic thinking is perhaps best understood as part of a broader philosophical project of a science of human beings.”
For more on Smith’s “broader philosophical project,” including the relationship between his famous Wealth of Nations and rather less well-known Theory of Moral Sentiments, see the following from the archives of the Journal of Markets & Morality:
- Robert A. Black, “What Did Adam Smith Say About Self-Love?” (9.1)
- James E. Alvey, “The Secret, Natural Theological Foundation of Adam Smith’s Work” (7.2)
- James Halteman, “Is Adam Smith’s Moral Philosophy an Adequate Foundation for the Market Economy?” (6.2)
Last Thursday at Rome’s (but technically part of Vatican City) Pontifical Lateran University, Istituto Acton held a day-long conference on “Ethics, Aging and the Coming Healthcare Challenge.”
It was a successful event, if a bit unusual compared to some of our other Roman gatherings. It’s not often that an Acton conference is so focused on the finality of death, after all; we often stick to the other “inevitability” of life, i.e. taxes. Yet in both spiritual and economic terms, there’s no sense in denying it.
The conference covered many different aspects of the changing demographics affecting health care, ranging from declining fertility rates to pharmaceutical research to pensions to hospice care. One of the main objectives of the conference was to help participants understand how both ethics and economics can work together to help us confront the challenge of aging populations.
The conference was co-sponsored by the Pontifical Council for the Family, the John Paul II Institute for the Study of Marriage and Family, the Centro di Orientamento Politicio, Associazione Famiglia Domani, Human Life International, and Health Care Italia. As you can tell from the nature of these organizations, we sought to place health care issues in the context of the family, following Catholic social teaching’s emphases on this fundamental institution and the principle of subsidiarity.
Here are audio clips from three of our speakers who appeared on Vatican Radio’s English World News service:
Bishop Jean Laffitte, secretary of the Pontifical Council for the Family, click here
Dr. Daniel Sulmasy of the University of Chicago, click here
Dr. Michael Hodin, executive director of the Global Coalition on Aging, click here
For the first time, we live-streamed a conference on the Acton website, and we’ll soon post the conference papers and presentations as well as related media on the Istituto Acton webpage.
Last night a band of hearty travelers braved the first snow of the season here in Grand Rapids (and the attendant slick and dangerous roads) to hear Dr. John H. Armstrong speak at the November/December Acton on Tap, “Ecumenism and the Threat of Ideology.” Dr. Armstrong is founder of ACT 3 and adjunct professor of evangelism at Wheaton College.
Armstrong spent some time discussing the thesis of his book, Your Church is Too Small: Why Unity in Christ’s Mission Is Vital to the Future of the Church. A recurring theme was the phrase coined by Timothy George, “ecumenism in the trenches,” which is sometimes how we describe what we do here at Acton. The basic point of Armstrong’s book is that Christians must be able to come together to work in concrete ways in order to be an effective and faithful witness to Jesus Christ in the culture and the world.
As Peter writes, we are to “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:12 NIV). Undoubtedly this call to live “good lives” means showing love to other people, “especially to those who belong to the family of believers” (Galatians 6:10 NIV).
Armstrong also discussed the threat that ideology poses to unity in Christ. He defines ideology as “visionary theorizing, or to a systematic body of concepts, especially regarding human culture or life. I have in mind not only a body of systematic concepts but particularly the integrated assertions, theories and aims that constitute a sociopolitical program of some type.” This understanding of ideology coheres perfectly with the critique of liberationist ideology in the ecumenical movement in my book, Ecumenical Babel.
The night concluded with a salient quote from Russell Kirk about the dangers of ideology. Kirk writes,
We live in an era when the passions of ideology and the passions of religion become joined in certain zealots. Thus we hear intemperate talk, in many communions and denominations, of Christian revolution. Most of the men and women who use such language undoubtedly mean a bloodless, if abrupt, transformation of social institutions. Yet some of them nowadays, as in past times, would not scruple at a fair amount of bloodletting in their sacred cause. Whether bloodless or bloody, an upheaval justified by the immanentizing of Christian symbols of salvation defies the Beatitudes and devours its children. Soon the Christian ideologues (an insane conjunction) find themselves saddled and ridden by some “great bad man,” a Cromwell at best.
As Armstrong notes, Kirk’s comment about Cromwell displays his ardent Catholicism, but it also stands as a prophetic warning about the dangers of ideology and utopian thinking.
Later on in his essay, “Promises and Perils of Christian Politics,” published in the 1980s, Kirk points explicitly to the National Council of Churches and World Council of Churches for places (among many others) where this “insane conjunction” is displayed.
Benedict XVI: Christian Radical
By Samuel Gregg
As the condom-wars ignited by Benedict XVI’s Light of the World abate, some attention might finally be paid to the book’s broader themes and what they indicate about Benedict’s pontificate. In this regard, perhaps the interview’s most revealing aspect is the picture that emerges of Pope Benedict as nothing more and nothing less than a Christian radical.
Those accustomed to cartoon-like depictions of Joseph Ratzinger as a “reactionary” might be surprised by this description. But by “radical,” I don’t mean the type of priest or minister who only wears clerical garb when attending left-wing rallies or publically disputing particular church doctrines.
The word “radical” comes from the Latin radix, meaning “root.” It’s in this sense Benedict is radical. His pontificate is about going back to Christianity’s roots to make, as Benedict says, “visible again the center of Christian life” and then shining that light upon the world so that we might see the truth about ourselves.
At Christianity’s center, Benedict states, is the person of Jesus Christ. But this person, the pope insists, is not whoever we want him to be. Christ is not the self-help guru proclaimed by the charlatans of the Prosperity Gospel. Nor is he the proto-Marxist beloved by devotees of the now-defunct liberation theologies. Still less is Christ a “compassionate, super-intelligent gay man”, as once opined by that noted biblical scholar, Elton John.
According to Benedict, Christ is who Christ says he is: the Son of God. Hence, there is no contradiction between what some call “the Christ of faith” and “the Christ of history.” In Light of the World, Benedict confirms that underscoring this point was why he wrote his best-selling Jesus of Nazareth (2007). “The Jesus in whom we believe,” Benedict claims, “is really also the historical Jesus.” (more…)
In the main hallway of the Acton Institute hangs a large plaque. The plaque carries the names of the most exceptional students to grace Acton’s Toward a Free and Virtuous Society conferences from 1994 forward. These students, named as Cook Fellows for their outstanding promise and engaged participation, share a connection to the great businessman and philanthropist, Peter Cook. Over the 20 years of the Acton Institute, Mr. Cook sponsored more than 200 students to attend Acton programs, equipping them to articulate and defend the value of a free and virtuous society.
Peter Cook passed away on Sunday evening at the age of 96. His contributions to Acton’s home region of West Michigan are well recognized, but his impact throughout the country and around the world is beyond measure.
This morning, I spent some time reading through files upon files of student testimonials and thank you letters in Acton’s office. The gratitude and admiration felt by complete strangers for Mr. Cook’s life and legacy are in overwhelming evidence. In honor of his passing, I’d like to take a moment to share just a handful of the sentiments expressed.
In 2001, Crossroads of Life pastor and Cook Fellow Lance Scherer wrote:
Even though we have never met, your legacy has been imprinted upon my heart through your generosity. We have such a faithful God, and some of the most thrilling moments in my life have been when I could tangibly see God’s smile upon my life through support like you have demonstrated to me.
2002 participant and professor at Criswell College, Joe Wooddell continued:
Thank you so much for allowing God to use you to help build His kingdom in this unique way. I am better for it, as are my present students and future ministry.
Catholic seminarian Francesco Giordano expressed his admiration differently:
Thoughts and ideas become words; words become actions; actions become habits; and habits become second nature. Thank you for caring about ideas, especially about ideas which our society cannot afford to abandon.
Anglican seminarian and Cook Fellow Christopher Brown most closely expressed our feelings at Acton, writing in 2007:
Thank you so very much… My prayers will be with you continually for the blessing of you and yours. And may you always be comforted by the knowledge that your patronage is raising up generations of energized Christians.
Today a group of Calvin Seminary students enjoyed a lunchtime talk by Dr. John H. Armstrong, founder of ACT 3 and adjunct professor of evangelism at Wheaton College, “Missional-Ecumenism: The Protestant Challenge and Opportunity.” Dr. Armstrong spoke about his book, Your Church is Too Small: Why Unity in Christ’s Mission Is Vital to the Future of the Church, where he lays out his vision for missional-ecumenism. Rather than emphasizing the institutional and international focus of the older mainline ecumenical movement, Dr. Armstrong’s vision is focused on local and practical work that Christians of all stripes can do together. It is what happens when ecumenism meets subsidiarity.
The Acton Institute co-sponsored the luncheon along with ACT 3, and it was a pleasure to hear Dr. Armstrong’s story and about his engagement with Christians from a variety of different denominational and confessional traditions. One of the important points he made was the formative influence that Roman Catholic Social Teaching has had on his ethical thinking as a Protestant. He pointed especially to Rerum Novarum and the subsequent social encyclicals as important sources for Protestant dialogue and engagement.
Dr. Armstrong will be teaching the course on Introduction to Protestant Social Thought at Acton University 2011, and he will also be speaking at another local event here in Grand Rapids later this week. On Wednesday evening, Dr. Armstrong will discuss “Ecumenism and the Threat of Ideology.” Join us if you are able for a night of fun, fellowship, and discussion.
Dr. Armstrong blogs here and you can follow him on Twitter here.