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Introducing Flourish Phoenix

Yesterday, after months of hard work, a new project I’m really excited about finally saw the light of day. It’s called Flourish Phoenix and it’s all about celebrating the good, the true, and the beautiful here where we live—and honoring those who faithfully, sacrificially, and creatively help to make those good things happen.

I hope you’ll like us on Facebook, follow us on Twitter, subscribe to our RSS feed, and/or sign up for our email newsletter (using the form on the lefthand side of the homepage)—however you prefer to follow magazines and blogs online.

But this isn’t just a one-way thing, with us producing content and you consuming it. So if you’re here in metro Phoenix, I’m hereby inviting you to help us shape Flourish as it grows.

Want to write for us, telling a story about a great example of collaboration for the common good? Want to contribute a guest post to our blog on something you’re passionate about? Want to share your photography and videography skills with us? Want to introduce us to unsung heroes in your community who make good things happen without concern for their own “personal brand”? Want to share overall suggestions for ways to make Flourish Phoenix better?

Whatever it is, I’d love to be in touch, so please shoot me an email.

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The Good of Politics

For decades, James Skillen has been thinking deeply and carefully about politics and public policy from an evangelical perspective. Despite the culture wars raging to his right and to his left, he has managed to maintain a degree of nuance and sanity that is all too rare among political commentators, Christian or otherwise. Needless to say, he’s someone I’m committed to learning from.

The founder and former executive director of the Center for Public Justice, a non-partisan think tank that seeks to apply Christian principles to public policy issues, Skillen has long advocated a robust view of civic responsibility, believing that Christians are called to collaborate with others for the sake of the common good.

9780801048814He has written a number of books, including Recharging the American Experiment: Principled Pluralism for Genuine Civic Community and The Scattered Voice: Christians at Odds in the Public Square. His latest work, The Good of Politics: A Biblical, Historical, and Contemporary Introduction, can best be understood as a natural continuation of his life’s work.

Skillen begins the book by situating his exploration of political engagement in the story of God’s redemptive work in scripture. He emphasizes a theology of the kingdom in which Jesus, who is Lord over all, is not out to obliterate kings and kingdoms but rather to establish true justice in their midst. He goes on to reflect on the political significance of the biblical teaching that all people are created in the image of God. As image bearers, we experience blessings and assume responsibilities, including political ones.

The second part of the book provides a sweeping historical perspective on political thought, spanning from Polycarp, Constantine, Augustine, and Aquinas, all the way to Calvin, Luther, and the Anabaptist Reformers.

The book concludes with a section of reflections on what it looks like for Christians to engage politics today. Skillen pays some attention to particular political issues—like marriage, family, economics, and the environment—but rather than prescribing political solutions, he’s far more interested in providing a framework for thinking about civic engagement and public policy.

Skillen structures the book in this way for a very clear reason. He wants to show that despite everything that has changed in human society over thousands of years, certain principles remain constant:

In the course of history, from the time of God’s covenant with Israel at Sinai until today, many things have changed, for better and for worse: the responsibilities of governing officials, the structure of states, the patterns of economic life, the obligations of family members, and most other conditions and institutions of human society. Nevertheless, the normative precepts of God still stand: love your neighbor, do justice, be merciful, be good stewards, walk humbly with God. The questions for us today are essentially the same as those of ancient times, but we must try to answer them in circumstances of greater societal differentiation, a shrinking globe, and a rapidly expanding world population.

Unfortunately, though the book checks in at around 200 pages, it tries to do too much. Its three sections—identified in the subtitle as “biblical, historical, and contemporary”—probably belong to three separate books. While it’s important to consider how the Bible’s teachings should inform our civic engagement, large portions of the first section seem tangential. And though there is much to learn from the ways political thought has developed across time and space, attempting to summarize two millennia of world history in a little under 70 pages is inevitably going to be problematic. The third section, in which we turn to contemporary applications, likely gets closest to what readers would have anticipated from the beginning in a book framed as an “introduction” to thoughtful political engagement.

Those already familiar with Skillen will be familiar with the distinctly Kuyperian perspective that frames the concepts in this book—concepts that draw heavily on the thinking of the Dutch politician, journalist, and theologian Abraham Kuyper. At times the influence is overt, but more often it’s implied, as for instance when he makes a case for “principled pluralism” and when he argues for different institutions to be able to do what only they can without other institutions unnecessarily intruding—what Kuyper and his followers refer to as “sphere sovereignty.”

At certain points he pits his own Kuyperian views in contrast to both the libertarian and liberal inheritors of John Locke’s political paradigm (loosely representing Republicans and Democrats in the contemporary United States). He also writes in contrast to the Anabaptist political vision of John Howard Yoder, as well as Yoder’s contemporary heirs like Stanley Hauerwas and Richard Hays.

Like Skillen, I believe that there is a good side to politics, despite all the evidence to the contrary. And sharing the broad strokes of the Kuyperian view, I believe that political life is a legitimate Christian calling. Though there are ways that The Good of Politics could have been better, I have no doubt that this book will help many as they seek to navigate the messiness of political engagement as followers of Jesus and citizens of his already-but-not-yet kingdom.

This review originally appeared in the Englewood Review of Books.

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Gifts That Get Passed Around

“One of the scriptures that has haunted me from my past is the one that talks about offering someone a drink if they’re thirsty, food if they’re hungry, or clothing if they’re naked. There’s so much need in the world—a lot of times it’s overwhelming. Who knows where to start? The great thing about offering someone songs is that they get passed around. They show up in prisons, hospitals, bedrooms, dorm rooms, or on a soldier’s iPhone in Iraq. These songs are able to go out and connect with deep moments that people are living, struggling through, or celebrating. That connection is what keeps us coming back; we’re blessed to be able to make a living.”

– Linford Detweiler (via The Great Discontent)

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Are You Sufficiently Scandalized?

A little over a month ago, I wrote about the scandal surrounding human trafficking activist Somaly Mam and the perils of heroic storytelling. I concluded that post with this summarizing thought: “Good storytelling is imaginative and emotionally compelling, but if the storyteller has integrity, the story is also, if nothing else, truthful.”

In light of the recent accusations, it really doesn’t seem that Somaly Mam passes the truthfulness test, and that’s a legitimate problem. But as Cindy Brandt reminds us in a recent Cardus blog post, there’s a degree of complicity here to be reckoned with as well:

There would be no incentive for fanciful storytellers to pull out the most heinous stories, or to embellish with exaggerated details, if they didn’t understand the propensity in human psychology to perk up to sensational reporting. We are drawn to the controversial, the scandalous, the extraordinary. The 1% success stories of heroic activism and justice work overshadow the 99% of boring, uninteresting, necessary sweat and labor behind it. Most moviegoers go to theaters to adore Tom Cruise on the big screen, not to heap accolades on the hundreds of workers scrolling through the end credits. How much blame do we share in the Somaly Mam scandal, for being the crowd thirsty for the most heartrending tale? What is chilling to consider, is that eventually the stories need to become more and more gory before they can gain traction. Like the rowdy mobs in the gladiator arenas, we are no longer going to be satisfied with mediocre brutality, but only the most violent of stories.

In the Newsweek article, Mam was noted in an interview to claim girls as young as three are being held in Cambodian brothels. In contrast, experts in the field say rarely are prepubescent girls found in brothels, although there is a steady supply of girls from the age of 14 and 17. Should we not be equally outraged at both 3-year-olds and 14- to 17-year-old girls being trafficked for sex? Why would a storyteller be tempted to make an inhumane situation sound even worse than reality? Could it be that storytellers exaggerate the level of horror because they know it provides the extra emotional leverage to reach for the donor wallet? We have created a hierarchy of evil, and our generosity has become conditional on the grade of injustice given to the stories we consume.

You can read the full post here.