Ever since the 1977 publication of his Rich Christians in the Age of Hunger, Ron Sider has been among the most prominent voices calling American evangelicals to a greater concern for the poor. Since then, he has continued to write prolifically on the subject of poverty and the Christian’s obligation to the poor.
Lord Acton observed that “few discoveries are more irritating than those that expose the pedigree of ideas.” Acton’s remark highlights the kind of uneasiness that present-day environmentalists undoubtedly must experience. Contrary to conventional wisdom, the idea that the earth’s flora and fauna should be actively protected is not the product of the ideological Left. The modern effort to preserve endangered nature was the brainchild of a Republican president, Theodore Roosevelt.
John Mueller, political science professor at the University of Rochester, aims to show that capitalism works pretty well and does not deserve its bad reputation. Democracy, meanwhile, is not perfect and ought not be invested with longings for egalitarian utopia. Both are problematic but adequate (like “Ralph’s Pretty Good Grocery” of Garrison Keillor’s Lake Wobegon, where you can get what you need, though not everything you may want).
The quality biographer provides a portrait of his subject that extends beyond a summary description of the events central to a life. The superb biographer examines an individual life in the context of the cultural and historical milieu in which his subject lived, remaining sensitive to the forces that shaped personal and intellectual development. This, in turn, lays a foundation for appreciating a historical figure’s enduring legacy. In Roland Hill, Lord Acton has found a superb biographer.
When it comes to beliefs about Abraham Lincoln’s religion, there are no agnostics. Scholars and laypersons alike conclude one way or another on his Christianity. The best scholarship interprets Lincoln’s religious rhetoric neither as mere political savvy nor as evangelical fervor but as a sincere expression of a practical Christianity of sorts–certainly not doctrinaire, orthodox, or conventional for his day. These works include William E. Barton’s classic, The Soul of Lincoln (1920); Richard N.
Working: Its Meaning and Its Limits is the latest to come out in an emerging series that carries the title, The Ethics of Everyday Life. In the preface, the editors describe it innocently enough as having been “produced by a group of friends [they are Timothy Fuller, Amy A. Kass, Leon R.
In one sense, this is a book that would make any economist happy. In describing the material and spiritual “state of the union,” Myers uses a framework of “on one hand” and “on the other hand.” Harry Truman once remarked that he wanted a one-armed economist to avoid hearing that combination. But here, it is a pleasing characteristic, as Myers provides a thorough and mostly balanced survey of the relevant research on an array of topics that are crucial to the health of our country.
Few Roman Catholic saints are the objects of as much sustained interest as Sir Thomas More (1478–1535). The highly favorable reception of Peter Ackroyd’s impressive 1998 biography, The Life of Thomas More, is one recent reminder of this fact; one has a hard time imagining a 450-page biography of Saint Theresa of Avila or Saint Anthony the Hermit being the featured selection of The Book-of-the-Month Club or described as a “brilliant” account of a person of conscience by Time magazine.
What does it mean to be an American in the new millennium? Do we believe, as the Founding Fathers did, that there is a direct connection between the manner in which we cultivate personal identity and the formation of our identity as citizens? How do modern Americans define identity as individuals and as citizens in a society that emphasizes entitlement over individual responsibility?
Graying hippies with ponytails hold forth on the minutiae of capitalism. Sixties psychedelic music is used on commercials for retirement planning. Your broker has a tattoo. Is not this strange?
The first Christmas after my wife and I were married, we received an interesting gift from her grandparents - a year's worth of dues for membership at their Moose lodge. We had visited the lodge with them and other family members, using the expansive dance floor in a conservative setting to two-step our way to an enjoyable evening, but we had never seriously considered becoming members. Exercising the gift meant joining the lodge and going through its applications and initiation rites.
In 1994, a group of evangelical Christian scholars, members of the Evangelical Environmental Network, circulated a document titled “An Evangelical Declaration on the Care of Creation.“ The document’s aim was to spur concern for environmental action on the part of evangelical Christians.