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After reading James Davison Hunter’s To Change The World, and then Ken Wytsma’s Pursuing Justice, I’ve kept thinking about the idea of “changing the world” and the extent to which such a thing is, or is not, possible.

9780802839817In a section on vocation and the Kingdom of God in Cornelius Plantinga’s excellent book Engaging God’s World: A Christian Vision of Faith, Learning, and Living (Eerdmans) he draws on the thinking of John Calvin, who noted that short of redemption and the experience of grace, we all have a tendency to oscillate between pride and despair. When we realize, however, that we’re incapable of doing anything on our own, our pride is (or ought to be) shattered. And when we grasp the good news that God’s grace and power are in no short supply, our despair begins to melt away. Redemption, in other words, frees us from performance anxiety.

Plantinga expands on this concept in terms of Christians’ approach to reforming culture, writing that while “changing the world” doesn’t depend on us, the world will in fact someday change, and we have every reason to want to get in on the action:

As a matter of fact, Christians have been put in a solid position where the reform of culture is concerned: we have been invited to live beyond triumphalism and despair, spending ourselves for a cause that we firmly believe will win in the end. So, on the one hand, we don’t need to take responsibility for trying to fix everything. The earth is the Lord’s, and he will save it. On the other hand, we may take responsibility for contributing what we uniquely have to contribute to the kingdom, joining with many others from across the world who are striving to be faithful, to add the work of their hands and minds to the eventual triumph of God.

In other words, we can be honest about our finitude without despairing. And we can get to work without thinking too highly of ourselves. I’ll take it.

When Andrew Ross first came to the Phoenix, he was interested in learning what local artists were doing to revitalize downtown, a desert city with an urban core that, to many urbanists, leaves much to be desired. No city exists in a vacuum, however, and Ross soon came to the conclusion that to understand Phoenix he had to understand the story of the other cities and sprawling suburbs throughout the valley. It was through this research that he concluded that the Phoenix metro area — which includes nine cities with populations of 100,000 or more — was, as he puts it in the subtitle, “the world’s least sustainable city.”

Some may take issue with that claim, but Phoenix’s problem is evident: a sprawling population of four million and counting in a sun-scorched desert certainly poses significant sustainability challenges. Further, as Ross argues, a prevailing culture of rugged individualism and a widespread aversion to all forms of regulation have only exacerbated the sustainability challenges.

As a relative newcomer to Phoenix, I was particularly interested to learn what is being done to make Phoenix more sustainable, and what obstacles stand in the way. According to the book, the obstacles have for the most part gotten the upper hand. But with a heightened awareness of the need for more sustainable living across the country and around the world, Ross believes that Phoenix can point the way to the future, for better or worse…

Read my full review of Bird on Fire: Lessons from the World’s Least Sustainable City (Oxford University Press) at Englewood Review of Books.

Like many in the field of international relief and development, January 12, 2010 is a date I will not soon forget. That’s of course when that devastating earthquake struck Haiti.

The news from Haiti has been sobering these past two years, but good, dedicated people — Haitian and otherwise — continue to help Haiti build back better. It’s been a learning experience for a lot of us, and I know we’ll hold on to what we’ve learned for a long time.

One person who has much to teach us about Haiti is Dr. Paul Farmer, a medical doctor and anthropologist who has split his time over the past few decades between pioneering community health initiatives in rural Haiti and teaching at Harvard Medical School in Boston. He is also the founding director of Partners in Health and has written numerous books.

Because of all this, I’m grateful for Dr. Paul Farmer’s latest book, Haiti After The Earthquake (PublicAffairs)I read it last fall, and I’m pleased to say my review appears in the new issue of PRISM magazine.

As a little FYI, my next piece for PRISM is slated to be the May/June cover story, focusing on farmworkers here in the US and the work of the Coalition of Immokalee Workers.

[Photo credit: The Daily Beast]

I read it way back in November and it made the cut as one of my favorite books of the year, but until now I haven’t blogged about Richard Mouw’s He Shines in All That’s Fair: Culture and Common Grace (Eerdmans). Honestly, I just had to let it sit for a while, to settle.

It came highly recommended by someone in the know as a good introduction to common grace theology, a theme I decided I’d do well to actually study a bit, rather than just carrying around in my head various muddled thoughts about what I took it to mean. It’s a small, 101-page book, and as an introduction to such an enormous topic, it’s a delight to read, and it really packs a punch.

Mouw sets the stage by describing two distinct Christian camps: those who tend to emphasize what Christians and non-Christians have in common, and those who tend to emphasize all the differences. It’s right to acknowledge the legitimacy of both commonness and difference, he says. This book has more to do with the latter, but with an important condition: “Our search for the grounds of commonness must be motivated by a faith that cuts against the grain of much of contemporary life and thought.”

To suggest, as common grace theologians do, that God is up to more in the world than just saving souls, may be controversial in some circles. But I agree with Mouw that according to the Bible, God’s redemptive purposes are cosmic in scope. Still, Mouw acknowledges that there’s mystery involved, especially when it comes down to the specifics. “Properly understood,” he writes, “common grace theology is an attempt to preserve an area of mystery regarding God’s dealings with humankind.”

While most of us would find it reasonable to affirm that God delights in the beauty of his creation – “glowing sunsets and ocean waves breaking on a rocky coastline and a cherry tree in bloom and the speed of a leopard on the chase” – could it also be true that God “takes a positive interest in how unbelievers use God-given talents to produce works of beauty and goodness” or that he takes an active role in restraining sin and evil, even among those who have not accepted him as Lord? Mouw writes:

The underlying view I am endorsing here posits multiple divine purposes in the world. To state it plainly: I am insisting that as God unfolds his plan for his creation, he is interested in more than one thing. Alongside of God’s clear concern about the eternal destiny of individuals are his designs for the larger creation…

It is important for us in these difficult days to cultivate… modesty and humility in our efforts at cultural faithfulness. But we cannot give up on the important task – which the theologians of common grace have correctly urged upon us – of actively working to discern God’s complex designs in the midst of our deeply wounded world.

Learning discernment, as we all know, is messy business, but it’s essential not just in common grace theology but in all of life. Thankfully, we’re not left to figure it out on our own: we’re given the Holy Spirit and we’re given a local church, “that community where the Spirit is openly at work, regenerating sinners and sanctifying their inner selves.”

There’s so much more I could say about this little book and this very big theme, but I’ll leave it at that for now. I’ll revisit common grace theology again before too long, and Richard Mouw too, for that matter.

How do you understand the doctrine of common grace? Do you agree with Mouw’s assertion that God has “multiple divine purposes in the world”? If so, how does that impact how we live?