Acton Institute Core Principles

Integrating Judeo-Christian Truths with Free Market Principles

-Dignity of the Person
-Social Nature of the Person
-Importance of Social Institutions
-Human Action
-Rule of Law and the Subsidiary Role of Government
-Creation of Wealth
-Economic Liberty
-Economic Value
-Priority of Culture

Dignity of the Person – The human person, created in the image of God, is individually unique, rational, the subject of moral agency, and a co-creator. Accordingly, he possesses intrinsic value and dignity, implying certain rights and duties both for himself and other persons. These truths about the dignity of the human person are known through revelation, but they are also discernible through reason.

Social Nature of the Person – Although persons find ultimate fulfillment only in communion with God, one essential aspect of the development of persons is our social nature and capacity to act for disinterested ends. The person is fulfilled by interacting with other persons and by participating in moral goods. There are voluntary relations of exchange, such as market transactions that realize economic value. These transactions may give rise to moral value as well. There are also voluntary relations of mutual dependence, such as promises, friendships, marriages, and the family, which are moral goods. These, too, may have other sorts of value, such as religious, economic, aesthetic, and so on.

Importance of Social Institutions – Since persons are by nature social, various human persons develop social institutions. The institutions of civil society, especially the family, are the primary sources of a society’s moral culture. These social institutions are neither created by nor derive their legitimacy from the state. The state must respect their autonomy and provide the support necessary to ensure the free and orderly operation of all social institutions in their respective spheres.

Human Action – Human persons are by nature acting persons. Through human action, the person can actualize his potentiality by freely choosing the moral goods that fulfill his nature.

Sin. Although human beings in their created nature are good, in their current state, they are fallen and corrupted by sin. The reality of sin makes the state necessary to restrain evil. The ubiquity of sin, however, requires that the state be limited in its power and jurisdiction. The persistent reality of sin requires that we be skeptical of all utopian “solutions” to social ills such as poverty and injustice.

Rule of Law and the Subsidiary Role of Government – The government’s primary responsibility is to promote the common good, that is, to maintain the rule of law, and to preserve basic duties and rights. The government’s role is not to usurp free actions, but to minimize those conflicts that may arise when the free actions of persons and social institutions result in competing interests. The state should exercise this responsibility according to the principle of subsidiarity. This principle has two components. First, jurisdictionally broader institutions must refrain from usurping the proper functions that should be performed by the person and institutions more immediate to him. Second, jurisdictionally broader institutions should assist individual persons and institutions more immediate to the person only when the latter cannot fulfill their proper functions.

Creation of Wealth – Material impoverishment undermines the conditions that allow humans to flourish. The best means of reducing poverty is to protect private property rights through the rule of law. This allows people to enter into voluntary exchange circles in which to express their creative nature. Wealth is created when human beings creatively transform matter into resources. Because human beings can create wealth, economic exchange need not be a zero-sum game.

Economic Liberty – Liberty, in a positive sense, is achieved by fulfilling one’s nature as a person by freely choosing to do what one ought. Economic liberty is a species of liberty so-stated. As such, the bearer of economic liberty not only has certain rights, but also duties. An economically free person, for example, must be free to enter the market voluntarily. Hence, those who have the power to interfere with the market are duty-bound to remove any artificial barrier to entry in the market, and also to protect private and shared property rights. But the economically free person will also bear the duty to others to participate in the market as a moral agent and in accordance with moral goods. Therefore, the law must guarantee private property rights and voluntary exchange.

Economic Value – In economic theory, economic value is subjective because its existence depends on it being felt by a subject. Economic value is the significance that a subject attaches to a thing whenever he perceives a causal connection between this thing and the satisfaction of a present, urgent want. The subject may be wrong in his value judgment by attributing value to a thing that will not or cannot satisfy his present, urgent want. The truth of economic value judgments is settled just in case that thing can satisfy the expected want. While this does not imply the realization of any other sort of value, something can have both subjective economic value and objective moral value.

Priority of Culture – Liberty flourishes in a society supported by a moral culture that embraces the truth about the transcendent origin and destiny of the human person. This moral culture leads to harmony and to the proper ordering of society. While the various institutions within the political, economic, and other spheres are important, the family is the primary inculcator of the moral culture in a society.

(from here)

This Gay Christian doesn’t want to be discriminated against…

(From Ed Shaw)

“…As a member of the LGBT community that Chalke is kindly seeking to include,, I want firmer and older foundations to my place in the church than his Charter offers me.

Most of all I want a transparently biblical vision of inclusion to be shaping how the church welcomes and accepts me – rather than the ever-changing views of society around me. I don’t want be included on the basis that cultural attitudes have changed but on the basis of the timeless Gospel that Jesus Christ self-sacrificially brought into this world.

That Gospel was famously summarised by Jesus himself in the words: ‘The Kingdom of God has come near. Repent and believe the good news!’ (Mark 1:15). It’s a message he wonderfully took to all – smashing the gender, social, religious, racial and national barriers of his day for all to see (just read the rest of Mark’s Gospel!). The Gospel is clearly a message that Jesus wants the LGBT community to hear today and Chalke is to be commended for his desire to bring it to us. But the Gospel that I want to hear as a member of that community is just the same Gospel that has been taken to every other group of people down the ages – one that includes the command to ‘Repent!’

I don’t want to be discriminated against by having his call to turn from any of my wrong attitudes and actions taken away. I want Christ’s loving welcome of me to be combined with an equally loving call to change anything he says is not good for me or the society I’m part of…”

How much does a missionary need?

As missionaries with YWAM, we are all funded individually by supporters who we invite to help us raise as much as we want think we need. Which can make it difficult to know how much is a sensible amount. So I asked my parents, whose mission organization does things slightly more communally, for their advice.

OMF Allowances for a family with 1 child under 12 in the UK
Adult Allowance Adult 1 10,296.00
Adult 2 10,296.00
Child Allowance Under 12 2,550.00
Under 12 2,550.00
Housing Allowance (max) Family 11,169.00
Utilities Allowance (max) Family 4,070.00
Council Tax (max) Family 2,356.00
Pension Contributions Adult 1 2,887.50
Adult 2 2,887.50
National Insurance Adult 1 — as paid, approx. 1,500.00
Adult 2 — as paid, approx. 1,500.00
Total     52,062.00

Note: the above does not include personal ministry expenses, which in YWAM would also need to be included in personal support.

Waiting for a very different Benedict


A crucial turning point in that earlier history (of the late Roman Empire) occurred when men and women of good will turned aside from the task of shoring up the Roman imperium and ceased to identify the continuation of civility and moral community with the maintenance of that imperium. What they set themselves to achieve instead–often not recognizing fully what they were doing–was the continuation of new forms of community within which the moral life could be sustained so that both morality and civility might survive the coming ages of barbarism and darkness. If my account of our moral condition is correct, we ought also to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of new forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to sustain the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time. And it is our lack of awareness of this that constitutes part of our predicament.

We are waiting, not for Godot, but for another–doubtless very different–St. Benedict.

(After Virtue, Alasdair MacIntyre)