
It is a telling commentary on our times that the political and ethical cognoscenti associate freedom with licentiousness, antinomianism, atomistic individualism, and an array of similar vices antithetical to virtue. Despite this attitude on the part of many professional intellectuals, common sense tells any sane person that a society that is both free and virtuous is the place in which he would most want to live. But what exactly would it mean to advocate and work toward the construction of such a society?
One frequently hears the comment: “Liberty is fine, but it must not be taken to an extreme.” According to this line of reasoning, liberty is only one virtue among many and should be balanced with numerous other virtues. The mistake here is that it is assumed that liberty or freedom is a virtue....
Jurist Samuel von Pufendorf made important contributions to the study of law in light of the political realities created in the aftermath of the Thirty Years' War. As a young student of ethics and politics, Pufendorf was impressed by the natural-law theory of Hugo Grotius. A faithful Lutheran all his life, Pufendorf's overriding concern was to harmonize the insights of early Enlightenment political thinking with Christian theology. In 1660 he was appointed professor of natural law at the University of Heidelberg. In 1667 he moved to the University of Lund, where he wrote his influential work, Of the Law of Nature and Nations,...
Is America returning to a tradition of moral reform that had been rejected one hundred years ago? Consider the titles of the two major pieces of antipoverty legislation, each of which represents a generation's approach to this perennial social problem. The War on Poverty was ushered in by the Economic Opportunity Act of 1964, while the recent welfare reform legislation was the Personal Responsibility and Work Opportunity Reconciliation Act of 1996. The contrast between the laws, Joel Schwartz suggests, “points to the growing recognition that economic opportunity can be seized by the poor only to the extent that they accept personal responsibility.” This shift, however, is not merely a turning away from the policies of the Great Society. It marks a return to the antipoverty strategy of the moral reformers of the nineteenth...
John Calvin, reflecting on the truths found in “secular writers,” concluded that “the mind of man, though fallen and perverted from its wholeness, is nevertheless clothed and ornamented with God's excellent gifts” (Institutes, ii.2.15). Richard Mouw, in He Shines in All That's Fair (the text of his 2000 Stob Lectures), exhorts us to take hold of this insight, lest we miss in this world signs of God's common grace.
Mouw begins with the question, “What is it that Christians can assume they have in common with people who have not experienced the saving grace that draws a sinner into a restored relationship with God?” Answering this question of commonality is of “particular importance” for discerning the form of “Christian involvement in public life in...
R&L: In your latest book, you compare economics to religion. Why?
Nelson: Because economics is a belief system with powerful moral implications. I use the term religion in a broad sense, as something that provides a framework for one's values or some purpose to one's life. I am convinced that people must have some sort of religion, that no one can live entirely free from a framework of meaning. Of course, not all religions require a God, as Judaism or Christianity do.
Further, I refer to economic theology because many economists explain the nature of the world in economic terms. In this way, the members of the economics profession function as the “priests” of economic progress. In fact, economic progress has been the leading secular...
Islam is a vast religion, boasting millions of adherents, spanning large areas of the globe, and encompassing thirteen centuries of history. Muslims are united in their belief in the one transcendent, immanent God of pure singularity. They hold the Qur'an to be the literal word of God, eternally coexisting with God, and transmitted to all the prophets beginning with Adam, but only purely, undefiled, and completely to Muhammad, the Seal of the Prophets. Islam spread by the sword, proselytization, spiritual example, and financial incentive.
In its first six centuries, Islam was wracked by civil war, conquest, and invasion. Those first centuries also saw Islamic civilization in its full flower, highlighted by universities, philosophy, law, science, art, and literature. Political instability was no barrier to...
On September 30, 1982, three people in the Chicago area died from cyanide introduced into Extra-Strength Tylenol capsules. The link between the deaths and the tainted capsules was made with remarkable speed, and authorities notified Johnson and Johnson. As the number of deaths grew—the final total was seven—the firm faced a crisis and, indeed, potential disaster. Tylenol, a leading pain-reliever, was Johnson and Johnson's single largest brand, accounting for almost 18 percent of the corporation's income.
The executives involved in deciding how to respond did not know the answers to these questions:
• Had the cyanide been put in the Tylenol capsules during the manufacturing process or later?
• Were the deaths that had already been reported just the first of a...
The conceptual distinction between the exercise of authority and the exercise of power provides an essential guide to understanding the present and future status of Christendom, which has not been abolished but, rather, has taken on new forms in our times. The Second Vatican Council, in its document Lumen Gentium, clarified that the Kingdom of God is not a place or a government, much less an earthly end-state arrived at through the political process. Instead, it is “established by Christ as a communion of life, charity and truth; it is also used by him as an instrument for the redemption of all and is sent forth into the whole world as the light of the world and the salt of the earth.“ Its ecclesiastical manifestation is the pilgrim church that ”buds and grows until the time for the harvest” (cf. Mk. 4:26–29),...
Globalization and the Kingdom of God contains the annual Kuyper Lecture, presented at the Center for Public Justice in 1999, along with responses by three commentators. The lecture was delivered by Bob Goudzwaard, Professor Emeritus, Free University of Amsterdam. Goudzwaard also served in the Dutch Parliament in the 1970s and is a well-respected authority on issues of Christian faith, economics, and public policy. The responses were given by Brian Fikkert, Covenant College; Larry Reed, Opportunity International; and Adolfo Garcia de la Sienra, a Mexican economist and philosopher.
Goudzwaard offers a partial defense of globalization but also criticizes several aspects of it. His argument for globalization consists of three parts. First, God clearly wants to create a global community through the Gospel...
A committed Roman Catholic, Robert Kraynak has produced one of the most significant political books for American Catholics since John Courtney Murray's We Hold These Truths. A professor of political theory at Colgate University, Kraynak deserves mention along with Murray, Jacques Maritain, and Reinhold Niebuhr as a thoughtful commentator on the most profound of issues. His work will shake any reader, secular or faithful, to rethink the relationship between one's citizenship and one's faith.
“We must face the disturbing dilemma that modern liberal democracy needs God, but God is not as liberal or as democratic as we would like Him to be” (italics in original). Kraynak's argument, presented initially as the Frank M. Covey Lectures at Loyola University, carefully combines sober analysis of church...
R&L: Historically, what has been the influence of Judaism on the development of capitalism?
Sacks: It is important to distinguish between Judaism as a faith and Jews as a people. Both have had an impact on the development of capitalism, in different ways. Judaism did so through its emphasis on work as virtue, made as a necessity, and private property as a precondition of individual liberty. Judaism did not share either the aristocratic disdain for work found in classical Greece or the occasional tendency to other-worldliness found in early Christianity. It saw this-worldly prosperity as a sign of God's blessing, and work as man's “partnership with God in the work of creation.”
Jews, throughout the Middle Ages, were often barred from owning land or entering the...
How many times in the past months have we been struck by the expansive scope and seemingly endless depth of evil? In the midst of something so heinous, so diabolical, can the hand of the One whose finger is said to write straight with crooked lines be detected?
As the stories of the orphans and their grief are told and retold, whether in our national media or in our kitchens, there is lurking in each telling and retelling the ominous question underneath it all: Why?
Not that a simple and straightforward declaration from heaven itself would heal the wounds that we bear; yet the question of why evil exists is one that weighs heavy on many hearts these days.
No full answer, in the form of a sentence or a proposition, could ever satisfy the question, even if it were to drop from...
The events of September 11 have given rise to religious rhetoric in the public square the likes of which we have not seen in a long time. With Congressmen singing “God Bless America” on the Capitol steps and President Bush appealing to prayer, God, or the Bible in almost every speech, even the American Civil Liberties Union is observing a prolonged moment of silence. But what should Christians make of this political use of religion?
Back in 1992, many evangelicals grumbled when Bill Clinton called for a “new covenant” between American citizens and their government. But few complained after Bush spoke from the National Cathedral pulpit to comfort the American people and rouse them “to answer these attacks and rid the world of evil.” Have Christians allowed partisanship to creep into their public theology?
...It is now common to argue that the roots of many of the features of modern culture—secularism, utilitarianism, and materialism, to name a few—are found in the ideas of the Enlightenment, a European-wide, eighteenth-century movement described by Immanuel Kant as “man's release from his self-incurred tutelage.”
Kant suggested that the Enlightenment freed man from his inability to use innate understanding without guidance from another person. More broadly, the Enlightenment as it unfolded in certain parts of Europe stressed above all the autonomy of reason as the key tool through which human thought and action might be explored. The term Enlightenment has become most closely associated with France, where thinkers such as Voltaire argued for the primacy of reason with no less a purpose in mind than...
Children who spend their formative years deprived of the love and attention of caring families often have grave difficulties forming attachments throughout their lives. Locked away inside themselves, they care nothing about what others think of them—whether love, hate, or indifference. Only fear of physical force or loss of privileges can motivate them to good behavior. Otherwise, these damaged children do what they rationally calculate they can get away with—lying, cheating, stealing, and hurting others without conscience. As adults, they may smile and appear charming and gregarious, but it is an act, as many people who encounter them, sensing phoniness, eventually realize.
An Exact Stand-In for Homo Economicus
By any standard, the so-called attachment-disordered personality...
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