Posts Tagged social justice

Is Marriage About What Adults Demand or What Children Need?

I have written previously on the ways in which the current push toward gay marriage is rooted in a larger cultural obsession with self-fulfillment over self-denial. This is not a “gay” or “straight” issue as much as it is an issue of a predominantly self-seeking culture that continues to debase and transform basic definitions of love, commitment, devotion, and sacrifice.

In the same way, a vote for or against marriage amendments like those currently in play in Maryland, Washington, Maine, and my home state of Minnesota doesn’t just represent a moral statement on the ways in which we view gays or straights, but, more fundamentally, it speaks to the ways in which we view our overarching moral and social obligations to others—i.e. to everyone. When we redefine and contort that which is natural and sacred to meet our own personal wants and demands, who else is impacted?

In marriage, and specifically public marriage, our consideration should extend well beyond the husband and wife, or whatever other combination we might try to invent.

In a short ad put together by i2open, this point is made clear:

Every child has a father. Every child has a mother. And the government does abuse to every child by further legitimizing and promoting the fantasy that this needn’t be the case if the grown-ups wish to pretend differently.

If social justice is about right relationships, then rightly ordering our relationships should be where the marriage debate begins.

For those in Minnesota, I urge you to vote YES.

Read the rest of this entry »

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Russell Moore on the Pastor and Politics

Dr. Russell Moore of Southern Baptist Theological Seminary is one of the clearest voices on the intersection of religion and politics. In a recent forum on the relationship between ministry and politics, my good friend Andrew Walker interviewed Dr. Moore on the subject, focusing specifically on how we should think about these issues in the context of the upcoming presidential election.

Dr. Moore offers plenty to chew on for Christians from all perspectives, but I find his challenges to the Religious Right most prescient.

Key takeaway: Politics is important, but not ultimate. We have responsibility, but in exercising that responsibility, Christians can also have tranquility. Other topics include political authority, political submission, Christian identity, natural rights, and how we engage with other Christians and non-Christians in the public sphere. Read the rest of this entry »

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American Idealism and Economic Opportunity for the Glory of God

flag, crossFrench Catholic philosopher Jacques Maritain once wrote that Americans “are the least materialist among the modern peoples which have attained the industrial stage.”

Drawing on this sentiment, George Weigel argues that although materialism may reign in America more than it once did, “there remains a link between money-making and idealism in these United States that is distinctive, and perhaps even unique.”

Pointing to President Calvin Coolidge (no fan of materialism), Weigel emphasizes that Coolidge’s famous line—“the chief business of the American people is business”—shouldn’t be taken by itself. For Coolidge, and for most Americans (even today), promoting the dignity-conferring effects of business is part of a larger, deeper idealism.

As Weigel explains:

As for wealth, consider Silent Cal’s remarks at the end of the same speech: “We make no concealment of the fact that we want wealth, but there are many other things that we want very much more. We want peace and honor, and that charity which is so strong an element in all of civilization. The chief ideal of the American people is idealism. I cannot repeat too often that America is a nation of idealists…”

And that, I suggest, is why Americans respond positively to presidential aspirants who lift up a vision of American possibility—prosperity linked to creativity, responsibility, and generosity—rather than candidates who play class-warfare politics, in whatever partisan form.

Weigel then explains how the market economy supports such idealism (emphasis added):

A robust economy is not only an economic imperative; it is a moral and cultural imperative. A robust economy makes honorable work possible for all who wish to be responsible for their own lives and the lives of their loved ones. And work, according to Blessed John Paul II in the 1983 encyclical Laborem Exercens, is an expression of our participation in God’s sustaining “creation” of the world.

A robust economy makes possible the empowerment of the underprivileged—the true “preferential option for the poor” in Catholic social doctrine, according to John Paul’s 1991 encyclical Centesimus Annus—even as it helps conserve public resources by making the resort to welfare less necessary.

A robust economy is essential in supporting one telling sign of America’s enduring generosity and idealism: the remarkable philanthropy of the American people. Americans, these days, give some $300 billion a year to charitable organizations, including religious institutions that fund vast networks of education, health care, and social service serving people in real need. There is simply nothing like this anywhere else in the Western world; if you doubt that, go to Europe or Canada, where the tradition of the benign, caretaker state (the contemporary version of the benign, caretaker monarch) has severely eroded charitable instincts—meaning giving.

Yet many of today’s Christians will shrug at any talk of an “American ideal,” and in some sense, rightly so. Our ultimate aim should be a Christian ideal, and we have a natural disposition to self-construct the latter for purposes of satisfying the former. But while we should be careful to make such a distinction, we should also recognize that a careful concern for the Gospel demands a careful concern for culture and country. Catholic social teaching aside, Weigel’s “vision of American possibility” fits quite nicely into the most generic understandings of Christian mission.

But we must dig deeper, even still, for just as American idealism has been watered down by self-centered post-modern thinking, so has our Christian idealism.

Even more fundamentally, the Christian should be concerned with the glory of God—an overarching, not-of-this-world notion that shatters our convenient cultural obsessions with “individualism” and “collectivism” and pushes us toward a different orientation altogether. Living a life focused on lifting up the King of Kings in all things will mean producing plenty of fruits that fit the current categories—responsibility, self-control, hard work, sacrifice—but I fear that we’re getting to a point where we can’t discern the fresh from the rotten from the poisonous. This is why the market, like any institution, needs to be analyzed first and foremost by how well it enables and empowers transformation at the root of individual worship. Otherwise, the byproducts we’re seeking will soon be replaced by nothing more than hollow do-gooderism cloaked in the lingo of the church.

Pro-market Christians can and should tout the market as the best mechanism for Read the rest of this entry »

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When Our Journey Is God’s Journey: Paul Ryan, Individualism, and the American Dream

In his speech at the Republican National Convention, vice presidential nominee Paul Ryan provided a rare articulation of the true power and importance of the American Dream — an idea that, as of late, has come to either be derided as overly individualistic or exalted as a pseudonym for collectivist entitlement.

Ryan’s view:

College graduates should not have to live out their 20s in their childhood bedrooms, staring up at fading Obama posters and wondering when they can move out and get going with life. Everyone who feels stuck in the Obama economy is right to focus on the here and now. And I hope you understand this too, if you’re feeling left out or passed by: You have not failed, your leaders have failed you.

None of us have to settle for the best this administration offers – a dull, adventureless journey from one entitlement to the next, a government-planned life, a country where everything is free but us.

Listen to the way we’re spoken to already, as if everyone is stuck in some class or station in life, victims of circumstances beyond our control, with government there to help us cope with our fate.

It’s the exact opposite of everything I learned growing up in Wisconsin, or at college in Ohio. When I was waiting tables, washing dishes, or mowing lawns for money, I never thought of myself as stuck in some station in life. I was on my own path, my own journey, an American journey where I could think for myself, decide for myself, define happiness for myself. That’s what we do in this country. That’s the American Dream. That’s freedom, and I’ll take it any day over the supervision and sanctimony of the central planners.

Yet as romantic and well-put as I take this to be, I fear that many will still fail to connect the dots, claiming that any promotion of “my own path” and “my own journey” will necessarily lead to an atomized world of selfish, isolation-prone hucksters out to exploit others toward achieving their own narrow ends. For these folks, Ryan is promoting the very conditions from which fantastical Marxian crises of history are born.

The truth is that individual liberty lends toward community engagement and the market lends toward social interaction and cooperation—the real kind. The “American Dream” of President Obama—a vision in which caring for the “least of these” is reduced to Read the rest of this entry »

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Rise Up and Walk: Pursuing Justice Beyond Silver and Gold

Silver and Gold, Acts 3I recently took a tour of George Wythe High School in Richmond, Virginia, as part of a seminar on faith, justice, and society at the Heritage Foundation’s DeVos Center for Religion and Civil Society. The trip was intended to showcase effective solutions to social problems, and in this, it greatly succeeded, highlighting that any such solutions can only be effective insofar as they take into account the comprehensive needs of the human person.

Short form: Pursuing social justice involves a whole lot more than stringing together an assortment of fleeting causes, awareness campaigns, and t-shirt slogans.

The school had recently emerged from a season of violence and crime, ended in large part through a partnership with the Center for Neighborhood Enterprise, whose Violence-Free Zone Initiative seeks to restore peace and trust to broken communities by equipping local schools with on-the-ground “Youth Advisors” and partnering with local organizations, churches, and law enforcement.

Rep. Steve Southerland, who also joined the tour, provides a brief account of the trip, including a good summary of how the program has benefited George Wythe High School:

This violence-reduction and high-risk student mentoring program prepares students to learn by equipping them through relationships with the skills and knowledge necessary to overcome violence. The Richmond public schools system has worked in conjunction with CNE to create the Violence-Free Zone. Youth advisors who are affiliated with the Richmond Outreach Center, a local church, and who have overcome similar challenges, work as hall monitors, mediators, character coaches, and trusted friends.  For the 2009-2010 school year, George Wythe reported a 26% decrease in fighting, a 68% decrease in truancy, and a 63% reduction in dropouts since the inception of the Violence-Free Zone program.

We were also able to interact with several Youth Advisers and local pastors who poured out their hearts, telling numerous stories of reconciliation and restoration with students and explaining how, thanks to the people and programs now in place, many conflicts are being defused just as students are seeing greater success and empowerment—personally, academically, and beyond.

These advisors and pastors are people who sacrifice their lives, time, energy, and personal material resources on a daily basis to invest in kids who are yearning for guidance and mentorship, longing for someone who they can trust. These are people who are working to build relationships and restore order so students can learn, develop, and succeed in areas well beyond what we have traditionally designated to the classroom. These are people who look at the problems of the individuals and communities around them at an individual and community level, taking each student’s unique personalities and needs into account and responding with love and grace accordingly.

This is a solution that gets to the heart of things, focusing on people as people and needs as personal and spiritual, not just material. The program doesn’t pretend that trust can be gained with the whip of a bureacurat’s wand, or that relationships can be restored if the right top-down “opportunities” are manufactured. The Violence-Free Zone Initiative is not about throwing money at the status quo and Read the rest of this entry »

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The Great Despotic Rot: Obamacare, the Supreme Court Ruling, and Spurious Claims to Deity

Health care, sign, rightsDoug Wilson recently wrote a powerful repudiation of Obamacare and the recent Supreme Court ruling, focusing largely on the (non)biblical implications—which is to say, all of the implications (HT).

Wilson begins his critique by exploring the meaning and Biblical importance of limited government, kicking things off with the following verses:

And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things.

Here we find the gospel, with all of its political implications (meaning authority and submission implications), rubbing up against a culture and a system that has its own version of things. And here, where Christians overtly ride tensions with earthly despots, we see a push toward the intended order of things—a rendering of the rendering, we might say.

Here we see a glimpse of why government must be limited, and what or who does the limiting:

Limited government does not refer to the size of government, but rather refers to a certain concept of government. Limited government means that vast portions of human life and experience lie outside the business of the civil magistrate, and that everyone, both governors and governed, understand this boundary. False concepts of government will indeed affect the size of the state eventually, but the size is not really the main issue. Size is the symptom, not the cause. The cancer is one thing, and the fever, fatigue, or dizziness is quite another. Limited government recognizes, and rejoices in, its finitude. Government that has metastasized does not.

So in the absence of a functional limiting principle, every act of legislation is a grasping after the serpent’s promise—you shall be as God. Absolutist governments are therefore anti-Christian in principle long before any decisions are made, whether those decisions are good or bad. If the Supreme Court upheld a law that required all of us to carry an umbrella whenever it looked like rain, the issue would not be the umbrella, or the rain, or the accuracy of the weather report, or the wisdom of taking the umbrella on any given occasion, but rather what such overreach revealed about who on earth they think they are.

The Bible requires limited government because any claim to unlimited government by mortals is a spurious claim to Deity. To make such claims is a fatal conceit, and to acquiesce in them is cowardice in the face of such conceit.

Next, Wilson applies this approach, revealing the “fatal conceits” and “spurious claims to Deity” in Obamacare and the Supreme Court’s upholding of the law—developments that most Americans seem to now shrug off as inevitable ends of Western civilization.

The application:

The heart of the problem is that the Supreme Court has now in effect declared that there is no limiting principle in our form of government at the federal level. This means that if we are to live under limited government—the kind of government the Bible requires—that limitation must be enforced at the state and local levels and, failing that, at the level of the church, and failing that, at the level of families and individuals.

Simply repealing Obamacare as a policy matter is no longer enough. Obamacare must be rejected because it is inconsistent with the moral obligation of limited government, and not because it was “unpopular” or “will cost too much.” The problem we are facing is not because of a stupid law. Of course Congress will pass stupid laws from time to time. The problem is the claimed prerogative to a stupidity without limit. We can bear with stupidity from time to time. It is the claim to omnipotent stupidity that has awakened our concern. In a godly form of civil government, we must reject anything that concludes with those fatal words—“without limit.”

Congress is not Jesus, the Supreme Court is not the Supreme Being, and there was no baptism for any of them at the Jordan; there was no fluttering dove that descended. Congress did not die for us, and if Congress were to die, Congress could not rise from the dead. This means that Congress does not own me, or the members of this congregation. We have all been purchased by the blood of Jesus Christ, and therefore cannot be possessed in this manner by another. We have already been bought with a price—Christ’s broken body and shed blood. Talk about a single payer.

Lastly, the solution: Read the rest of this entry »

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An Equality of Human Dignity: Charles Murray, Bill Maher and Materialism

Charles Murray’s new book, Coming Apart: The State of White America, 1960-2010, has been making waves. In the book, Murray argues that America has, over the past 50 years, experienced a new class divide between what he calls an “upper middle class” and “lower middle class.”

I have yet to finish the book (more reactions will surely come), but in observing Murray’s exchanges throughout the media, I’ve been struck by the left’s reactions to his thesis, particularly their rejection of his belief that social decay might just kinda sorta have social causes (as opposed to purely economic ones).

This week at Values & Capitalism, I examine this view, using Bill Maher’s recent interview with Murray as an example:



Maher aptly demonstrates the materialistic assumptions of his progressive worldview, assuming every social problem is linked to some kind of economic inequality.

Here’s an excerpt of my response:

Yet even if Maher were persuaded on this particular data, I trust he’d only get more creative with the numbers, for who can deny the unstoppable, exploitative power of bourgeois prosperity? For Maher and other progressives, this is not about data; it’s about an underlying faith in the evil of economic inequality and the transcendent power of material equilibrium.

Material. Material. Material.

Skyrocketing divorce rates? Follow the money. Absent fathers? Move that money around! Obesity epidemic? Give more funding to public schools. Widespread theft and burglary? Heck, have we tried more government coupons?

Such an outlook ignores what drives us as humans and what makes us prosper. If Maher really wants to repair our cultural divide, he should move beyond Read the rest of this entry »

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Fair Trade Clothing: Keeping Silly in Style

I have critiqued fair trade schemes in the past (here, here, and here), and this week at Values & Capitalism, I do it again, specifically as it relates to clothing.

Relevant Magazine recently published an article on the subject by author Julie Clawson, who attempts to “debunk some common objections to shopping ethically.” Although not aiming to provide a comprehensive justification for such schemes, the article serves as a nice examination point to observe some of the fundamental errors underlying the orientation.

The article tries to “debunk” four common excuses for not “shopping ethically” (whatever that means), which include the following:

  1. Ethically made clothing isn’t stylish.
  2. Ethically made clothing is more expensive.
  3. I can’t find clothing that is ethically made (in all areas).
  4. If I don’t buy ethically made clothing, at least the workers in sweatshops will still have jobs

The most fundamental question, of course, is what constitutes “ethically made clothing,” but the last of these “excuses” (#4) gets closest to the core of the issue.

A sample from the author’s piece:

I am disturbed by the assumption that a worker’s only options are a horribly abusive job or no job at all. Such a view assumes reform is impossible and that conditions can never improve. The call to eliminate sweatshops is not a call to shut down factories (which is too often the path taken by clothing companies caught in unethical behavior); it is a call to improve conditions in those factories. The point is not to destroy jobs and lives but to bring healing to those already broken.

An excerpt of my response:

No. Such an “assumption” is no assumption at all. “Such a view” does not assume that “reform is impossible and that conditions can never improve”; it merely recognizes that such factories are currently the best options in these countries, or are, at least, the best options in the minds of their employees. If these companies picked up and left and their employees were left to beg on the street, would “reform” be suddenly made more possible?

What it does assume is that trying to manipulate companies against their will and instituting arbitrary price targets and controls is counterproductive. It assumes that no company with real-life competitors and sensible shareholders will or should agree to blindly pulling prices out of Clawson’s magic bag. It assumes that buying jeans with materials produced at low costs in Venezuelan sweat shops is more in the interests of the Venezuelan people than supporting an ineffective, inflationary “social justice” cartel or starting a bloody war with Hugo Chavez. It assumes that real economic “reform” and progress is a messy thing, and that America didn’t get to its air-conditioned skyscrapers without its own share of nasty working conditions and low wages (more here).

Above all, it assumes that, in Clawson’s words, “the economics at play here are complicated,” and that changing the corresponding economic systems is even more complicated—much more so than, say, telling self-absorbed Westerners that by listening to their Inner Price Genies they can place a bet for “social justice” and save the world in style.

Read the full critique here.

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“Anti-Poor!” – More Demagoguery from the Evangelical Left

In a recent post at the Washington Post, Rev. Richard Cizik joins a growing chorus of progressive evangelicals in accusing conservative Christians of showing little concern for the poor.

This week at AEI’s Values and Capitalism, I offer my critique, noting that Cizik relies on the same demagogic straw-man argument that progressive evangelicals utilize time and time again: that conservative Christians oppose progressive policies not because we find them ineffective or counterproductive, but because we hate the poor and love corporations.

First, I try to examine the false assumptions underlying Cizik’s approach to socio-economic engagement:

What Cizik so clearly misses is that a proper view of collective responsibility cannot exist without a proper view of individual responsibility. It’s not about “embracing” one and “rejecting” the other, as most conservatives well understand. It’s about starting in the right place and achieving collective virtue authentically rather than forcibly.

If you doubt the need for such an integrated approach, look no further than the “Occupy” movement, in which masses of unproductive, self-absorbed blame-shifters assume radical, collective-centric poses so narrow that the “community” has become nothing more than a means for avoiding individual duties and fulfilling a lust for material security. Without a grasp of where responsibility begins, “promoting the common good” quickly diminishes into a short-sighted pig-out at the communal feeding trough.

Next, I move on to Cizik’s claims that conservative Christians are apathetic toward the poor (and the Bible?), as well as calculating political power-grabbers:

It’s not that we think supply side economics create strong economies and benefit everyone across the economic spectrum (including, ahem, the poor). It’s not that we think free exchange and accurate prices create opportunities for real, sustainable growth and economy recovery. It’s not that we think the modern public education system hurts the poor and minimum wage laws lead to poverty traps. It’s not that we think most progressive social programs lead to dehumanization, dependency and economic slavery.

No. It’s because we have a fetish for fat cats and we’re brainwashed by clever marketing. Obviously.

If Cizik is truly interested in a constructive conversation, he should recognize that it gets him nowhere to sideline our concerns about his “pro-poor” policies and elevate his progressive approach as the obvious fulfillment of the Sermon on the Mount. If he is really interested in persuading us toward his supposedly Christian outlook, he should start by explaining why and how these programs are, in fact, “pro-poor,” and how a proper Christian anthropology starts with coercion and manipulation. Instead of claiming our reasons to be purely political, he should explain how exactly his blatant desire to increase political power is somehow less so.

Read the full post here.

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The Scope of the Gospel: Balancing the Spiritual and the Social

Wedding at Cana, Paolo VeroneseI have written numerous times about the tendency within human nature to embrace the Love of Man rather than pursue the Love of God. Even in our striving for compassion and through our attempts to help the needy, we tend to execute a Godly imperative according to our own debased ways.

As Russell Moore explains it in a recent piece, the tension often plays out as being between evangelism and “public justice” — spiritual transformation vs. social reconciliation. Yet this tension, Moore argues, need not be a conflict, and in turn, cannot be resolved through an “either-or” solution.

As Moore explains:

[The mission of the church] is summed up in the gospel as a message of reconciliation that is both vertical and horizontal, establishing peace with both God and neighbor. The Scripture tells us to love neighbor “as yourself” (Lk. 10:27-28).

Sound familiar?

Indeed, the call of the church is not to be founded on some gnostic, dualistic divorce of the spiritual and material – whether or not one prefers one or the other. Jesus didn’t spend all of his time praying on the hillside for soul-winning, yet he also didn’t perform physical miracles and wonders without transcendent, spiritual demands and implications.

This is not simply a “spiritual” ministry, as the example Jesus gives us is of a holistic caring for physical and economic needs of a wounded person, not to mention the transcending of steep ethnic hostilities. As theologian Carl F.H. Henry reminded evangelicals a generation ago, one does not love oneself simply in “spiritual ways” but holistically.

Of course, Jesus’ ministry would be about such things. After all, the Bible shows us, from the beginning, that the scope of the curse is holistic in its destruction—personal, cosmic, social, vocational (Gen. 3-11) and that the gospel is holistic in its restoration—personal, cosmic, social, vocational (Rev. 21-22). (emphasis added)

Moore then points to a similar(/interrelated) tension in the church as an example of Read the rest of this entry »

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