Thursday, October 30, 2008

Economics and the Christain ethic

The Preacher and Economics
Realistic thinking about the human condition will result in sound economic policy. Simply put, this is to explain why capitalism succeeds where socialism fails. From a theological perspective, I understand the reasons for the difference between the two systems. While work is a creation ordinance under which men may flourish, since the Fall men create goods and services largely out of self-interest. When any government takes away incentives for achievement and success, both individuals and society suffer. Without the vigorous creation of wealth, both governments and charities become severely hampered in their efforts to help the poor. Economics, therefore, is no mere trifle to the preacher. Rather, it must be viewed as a discipline, which need to recognize man’s true nature revealed in the Bible.

But, Does the Bible give us any indication of the way we should order our economic affairs? Whilst the gospel itself is essentially concerned with personal salvation and personal ethics, and other parts of the New Testament give guidelines for the life and ethic of the church, the Old Testament has a wealth of teaching that embodies principles of social ethics of everlasting value. Careful examination of this can point to the sort of economic systems that seem most in accord with the will of God. Yet it is important to note that only guiding principles can be found and no full theory short of God himself can be found.

First, there is the guidance from the story of the Creation and Fall. We are told that man was made in the image of God (Gen. 1:26-27) and given dominion over the resources of the earth (Gen. 1:28-29). Like God, then, we are creative beings, with a natural desire and duty to work, and so we need economic and political systems which will give us the freedom to give expression to this creativity. As a result of the Fall, however, God made work part of His curse on man: it is no longer simply a creative joy, but a struggle to meet our needs in the face of scarcity (Gen. 3:17-19). The central issue of economics—the study of the production and distribution of scarce resources—is a consequence of the Fall. We may struggle to overcome scarcity, but economic systems which promise that by changing certain structures we may achieve some sort of utopian paradise on earth (as does Marxism) are doomed to failure.

Second, there is the guidance to be drawn from the instructions God gave the nation of Israel for the ordering of their society as laid down in the Mosaic law. From this a complex pattern emerges which, in our terms, fits neither a fully socialist nor a fully capitalist model. God clearly sanctioned private ownership of property to support family units. But in order that each family should have a permanent stake in economic life, a limit was put on any downward spiral into poverty. Every fifty years (the Jubilee) all slaves were supposed to be freed, all debts cancelled, and all land returned to original owners. In addition the Israelites had to pay tithes on their output (similar to a fairly low rate of proportional taxation) and to leave harvest gleanings so as to support the poor. The relief of poverty, not pursuit of economic equality, seemed to be the guiding principle.

Third, there is the guidance offered by prophets like Jeremiah, Malachi, and Amos who thundered against cheating of all kinds, exploitation, and forced labor. In our own day, most injustices of these types stem from monopoly power (both of capital or labor), lack of property rights, inadequate or corrupt legal systems, and heavy-handed governments. We must understand that any system must have checks and balances and that ultimately it is up to the individual that sees injustice to speak out and do something. John Stout writes about the nature story of the rich man and Lazarus. Making the point rather forcefully that simple compaction is the beginning of being a force for good.

We are all tempted to use the enormous complexity of international economics as an excuse to do nothing. Yet this was the sin of Dives. There is no suggestion that Dives was responsible for the poverty of Lazarus either by robbing or by exploiting him. The reason for Dives’ guilt is that he ignored the beggar at his gate and did precisely nothing to relieve his destitution. He acquiesced in a situation of gross economic inequality, which had rendered Lazarus less than fully human and which he could have relieved. The pariah dogs that licked Lazarus’ sores showed more compassion than Dives did. Dives went to hell because of his indifference (1)

If people could live from such a simple principle daily life would be richer and a society could properly regulate the institutional structures that issue in and thought it. It is also called the maintenance of a social conscience.

One, the guidance from the story of the Creation and Fall. Creation order and disorder doctrines frame for ethical understanding and worldview of a Christian. Two, guiding principles taken form the life of Israel gives us some ethical dynamics of economics. Three, the maintenance of the American conscience is through compassion and the companionate acts. This is a means of rising social awareness of biblical oppression and injustices. When a government has many laws its people suffer from a little conscience.

For these reasons I believe liberal democracies with diffused ownership of capital, a strong rule of law, and welfare provision for the poor are more in accord with God-given principles than other systems we see around the globe today. This does not mean that any system is perfect, nor does it absolve God’s people from speaking out against particular cases of greed, injustice, or oppression.

Further reflections on the New Testament churches and the poor

Jesus reminds us in the New Testament that the church will always have the poor with us. We will always be called to the least of these. He even clamed that his manifest presence would be with them in a special way. This was the way of the early church. Read the words of Justine maryter as she speaks caring for the poor as part of the weekly worship.

And we afterwards continually remind each other of [our common faith]. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration (2)

Aristides of Athens adds to this description in his apologetic addressed to the Roman emperor Hadrian (2nd century). The purpose of Aristides’s treatise was to defend the Christian faith against false accusations. In the letter, He argues that the Christian moral code surpasses the highest ethical ideals of the great philosophers, especially as manifested by the Church’s concern for the poor and socially vulnerable.

They [Christians] help those who offend them, making friends of them; do good to their enemies. They don’t adore idols; they are kind, good, modest, sincere, they love one another; don’t despise widows; protect the orphans; those who have much give without grumbling, to those in need. When they meet strangers, they invite them to their homes with joy, for they recognize them as true brothers, not natural but spiritual.

When a poor man dies, if they become aware, they contribute according to their means for his funeral; if they come to know that some people are persecuted or sent to prison or condemned for the sake of Christ’s name, they put their alms together and send them to those in need. If they can do it, they try to obtain their release. When a slave or a beggar is in need of help, they fast two or three days, and give him the food they had prepared for themselves, because they think that he too should be joyful, as he has been called to be joyful like themselves (3)

Health care can be seen as a part of the common good. Redistribution of wealth (it is an injustice to fight an injustice- mom told me two wrong don’t make it right) is Socialism, no matter word you put before it. Further, it will back fire. Free money breeds Idleness and will lead to people misusing the system. So I still Hold that socialism as to mean care for the poor is the work and social ethic of the church.

Money the green (insert “monster of your choice” here) of America
The proper use and role of money must be understood. It has no statues, holds no power, and is never more important that human life. To answer this we will role back time and use some reasons given us by Clement of Alexandria. Clement was well read layman and phenomenal writer, Clement not only engaged in philosophical discussions but also spent much of his energies on practical instruction for Christians. (I write that like the two could possibly be separated) In Who Is the Rich Man that Shall Be Saved? Clement explains that poverty is not always the blessing that some in the early Church considered it to be. Clement argues that it is far better not to be anxious about money and to be able to give to others. In this clarification Jesus clam that the poor will always be with the church is intelaganble. The church need not be poor but need be generous and trusting God in the use of money.

For if no one had anything, what room would be left among men for giving? . . . How could one give food to the hungry, and drink to the thirsty, clothe the naked, and shelter the houseless . . (4)

Clement at this point gives a proper role in the social order of life. Money is wares the garments of a slave. So it can be said, Money is a servant to be used for the benefit of others. Clement continues:

Riches, then, which benefit also our neighbours, are not to be thrown away . . . Such an instrument is wealth. Are you able to make a right use of it? It is subservient to righteousness. Does one make a wrong use of it? It is, on the other hand, a minister of wrong. For its nature is to be subservient, not to rule. That then which of itself has neither good nor evil, being blameless, ought not to be blamed; but that which has the power of using it well and ill, by reason of its possessing voluntary choice . . . So let no man destroy wealth, rather than the passions of the soul, which are incompatible with the better use of wealth. (5)

Character, love, and money, in the church
Erasmus in his book: “The Education of a Christian Prince.” He made the point that Honor must be given on the bases of a man’s character not his wallet. A lesson we have lost in our modern times (6). Further George Whitfield; the great evangelist and Christian activist (many did not know this) spoke of the necessity of love. For the Christian Love must rule for wealth is a test of character, just as poverty is a test of character.

Nothing is more valuable and commendable, and yet, not one duty is less practiced, than that of charity. We often pretend concern and pity for the misery and distress of our fellow-creatures, but yet we seldom commiserate their condition so much as to relieve them according to our abilities; but unless we assist them with what they may stand in need of, for the body, as well as for the soul, all our wishes are no more than words of no value . . .

[I]f there is true love, there will be charity; there will be an endeavor to assist, help, and relieve according to that ability wherewith God has blessed us . . .
O that the rich would consider how praise-worthy this duty is, in helping their fellow-creatures! . . . but alas, our great men had much rather spend their money in a playhouse, at a ball, an assembly, or a masquerade, than relieve a poor distressed servant of Jesus Christ. They had rather spend their estates on their hawks and hounds, on their whores, and earthly, sensual, devilish pleasures, than comfort, nourish, or relieve one of their distressed fellow-creatures . . . neither will you be judged according to the largeness of your estate, but according to the use you have made of it . . .
Let me beseech you to consider, which will stand you best at the day of judgment, so much money expended at a horse-race, or a cockpit, at a play or masquerade, or so much given for the relief of your fellow-creatures, and for the distressed members of Jesus Christ .
(7)

He also speaks to the poor and exhorted them. .

I would exhort you who are poor, to be charitable to one another.
Though you may not have money, or the things of this life, to bestow upon one another; yet you may assist them, by comforting, and advising them not to be discouraged though they are low in the world; or in sickness you may help them according as you have time or ability: do not be unkind to one another: do not grieve, or vex, or be angry with each other; for this is giving the world an advantage over you.

And if God stirs up any to relieve you, do not make an ill use of what his providence, by the hands of some Christian, hath bestowed upon you: be always humble and wait on God; do not murmur or repine, if you see any relieved and you are not; still wait on the Lord, and help one another, according to your abilities, from time to time.(
8)

In the end The church is to be a love driven socialist movement rooted in a doctrines of God, the church and last things. The poor we will always have with us is more real that cartons and more a problem than most want to recognize. .

Notes
(1) John Stott, “Economic Equality Among Nations: A Christian Concern?” Christianity Today, May 2 1980, 35.

(2) Justin Martyr, “The First Apology of Justin,” Translations of the Writings of the Fathers Down to A.D. 325, in The Ante-Nicene Fathers, vol. 1, eds. Alexander Roberts and James Donaldson (Grand Rapids, MI: WM. B. Eerdmans Publishing Company, 1985), 185-186.

(3) Aristides, The New Encyclopedia of Christian Martyrs, compiled Mark Waters (Grand Rapids, MI: Baker, 2001), 70-71.

(4)Clement of Alexandria, “Who Is the Rich Man that Shall Be Saved?” in Ante-Nicene Fathers: Fathers of the Second Century, vol. 2 (New York: Charles and Scribner’s Sons, 1899) 594-595.

(5)Clement of Alexandria, “Who Is the Rich Man that Shall Be Saved?” in Ante-Nicene Fathers: Fathers of the Second Century, vol. 2 (New York: Charles and Scribner’s Sons, 1899) 595.

(6) Erasmus, “The Education of a Christian Prince,” in The Erasmus Reader, ed. Erika Rummel (Toronto: University of Toronto Press, 1990), 263-264

(7) George Whitefield, “The Great Duty of Charity Recommended,” in The Works of the Reverend George Whitefield, http://www.reformed.org/documents/Whitefield/WITF_047.html (accessed October, 28 2008).

(8) Ibid.

Wednesday, October 29, 2008

Matt Chandler on human attraction






God bless the Truth.

My October Man Crush

..... is ..... Matt Chadler.


In this first one I got a feel for this guys heart. We sould all understand life from this perspective. Saddly my time in seminary did little than steal such a vision of life. hearing men like him awakens something in me, I hope it does the same for you.


Matt on living to fill eternity
I like this point and again living in light of eternity is the foundwork of life well lived. Also T-willy this on is for you. (Go Dogs)

Matt chadler with some wise words for those in ministry




Sunday, October 12, 2008

Capitalism, Socailism, and other frames of reality?

Is capitalism dead?

The New York Times[1], writes of a trader holding a sign that said, “Capitalism is Dead.” You know things are not nearly kosher when you see someone on Wal-street holding a sign like that! Overstatement, sure, but what are we mere morals to think of this entire economic crisis. Even if you have an economics degree it is hard to understand comprehensively, but why. Simply put it is because economics is a comprehensive subject, thus it has worldview implications.

Economics as worldview
One of the main problems is how economics is taught in college. The economic philosophy of the particular facility, no matter Capitalist or Socialist, is taught like one teaches worldview. With pervasive and overarching principles, dealing with themes like what is humanity, values, ect. Thus economic “worldview” education can’t help but govern a life, unlike religious ideas that are abstract and must be integrated into the soul thought existential action, economic ideas are rooted in immediate reality. Life and character are immediately affected; because of the way it affects life. It is a style of teaching that trains a person in a “way the world works” or “works best.” We like to believe in economics because it gives us a sense of control over the universe no mater the theory. For example, In capitalism, we can render ourselves as self-man men and women. We seek control in believing in economics.

We Americans, need departments of economics to exist because if they exist, then we assume that we know something like an economic realm must exist that is subject to its own 'laws.' Moreover, in order for economics to be a prediction science, we increasingly live as well as think about our lives as if we are utilitarian calculators. To live in any other way threatens to make rational choice methodologies, so important to the explanatory power of contemporary economics, not work. We become interests seeking units of desire in order to sustain the prediction power of economics. Not so to think of ourselves would render our trust in those experts we call economist unintelligible[2]

As a Christian, I already have a worldview that says only theocracy, ultimately and eternally will work as the economic frame for a society. Yet such a frame is not to be until the king comes to clam His bride and establish a true kingdom. Thus all other human attempts operate from a scale of imperfection, no matter how logically tight or historically consistent it is in theory. My rights as a free man has moral validity and vitality in Him (not sure yet about the structure of this) yet equality true, my rights end in his Lordship. Fundamentally, My personal lust for power ended at the cross. I am dead to self-seeking after greed to gain power over my life and others. I am dead to self-seeking after political power thought manipulation and control of others.

My worldview tells me people are bad in their hearts unlike socialism. My worldview tells me God is in control and institutions can’t be allowed to be self-regulating for they are given to structures of injustice. Where as people have a conscience, post-whatever society dose not. The herd is void of a conscience. In short, I want to remind everyone, when we talk of which system is better or more Christian, we must not loose our worldview in the talk. From the Christian worldview – can be seduced by economic theory like it can be by nationalism.

The Fall
All of life has been affected by the one turning point in history: the fall. So to talk about one part of society being bad and another being pure is wrong headed. All parts are saturated an men will use any means to get there ends. The proper used of all neutral elements like technology is determine by the ends towards which we direct them.

Capitalism and socialism, are twisted; polluted, and diluted by the fall and thus both are week. The Great weakness of Capitalism is it produces and idolatry of greed and if left unchecked social structures can exist without a since of social justice (read Amose). Things go bad when the view of the good life in capitalism looses aspects of virtue, character, and religious pity. One Philosophy notes that America has become a culture that forms in people a very “consumer” character.

They are educated or rather miseducated to believe that they should aim and hope for not what they deserve but what ever they may happen to want. They are in the vast majority of cases to regard themselves primarily as consumers whose practical and productive activities are no more than a means to consumption. What constitutes success in life becomes a matter of acquisition of the consumer good, and thereby that acquisitiveness which is so often a character trait necessary for success in capital accumulation is further sanctioned. Unsurprisingly, pleonexia, the drive to have more and more, becomes treated as a central virtue. The Christian theologians in the middle Ages had learned from Aristotle that pleonexia is the vice that is counterpart to the virtue of justice. And they had understood, as later theologians failed to do, the close connection between the developing of capitalism and the sin of usury. So it's not, after all just general human sinfulness that generates particular individual actions of injustice over and above the institutional injustice of capitalism itself. Capitalism also provides systematic incentives to develop a type of character that has propensity to injustice.[3]

That is when capitalism is unrestrained and lacking a conscious. So both moral restraint and social boundaries are needed. Since the British economist John Maynard Keynes rescued the British economy “from the quicksand of the 1930s.” Usually, the markets correct themselves, but every once in a while “unorthodox government intervention” is required to keep the engine running. This is the way capitalism has worked in practice. [4]

Socialism is weak in that it does not work. It is a bad structure, in and of itself. History bears this out, in considerable measure. In the year 1620, an extraordinary charter was written called the “Mayflower Compact.” William Bradford and other writers formulated the original contract with over sight from their sponsors in London. In it they called for everything as producers to give into a common storehouse (YES, a very bad reading of ACT). Yes, The pilgrims who settled in New Plymouth, Virgina, where trying to be granola eating, black hat wearing, witch burning, biblical (with a questions mark) socialist!

This attempt to practice socialism had very poor results and Bradford wrote in his Journal why it failed, he said, “For this community (so far as it was) was found to breed much confusion and discontent, and retard much employment that would have been to their benefit and comfort. For young men that were most able and fit for labor and service did repine that they should spend their time and strength to work for other men's wives and children without any recompense ... that was thought injustice.”

OK so the system is unjust in itself. Further, its greatest weakness is in the centralizing of power. (Hello!! read Animal farm, and think metaphor of USSR) The lust for power will limit human freedom. Socialism is open to it. The problem with socialism is it becomes the center pushing out all true centers, like religious and communal life.

This inversion of the structure of the State which, instead of being built up from below, is organized from above, is the one great iniquity of our time, the iniquity which overshadows all others, and generates them of itself. The order of creation is turned upside down; what should be last is first, the expedient, the subsidiary, has become the main thing. The State, which should be only the bark on the life of the community, has become the tree itself. [5]

Yet, no matter the system a Christian can be a Christian. A Christian can exist in and be ethical in an imperfect system, Brunner explains.

no man, as a member of an institution is only a member of an institution, but always and only a person, there is room for love even in the most impersonal of institutions, not in the actual activity of the institution itself, but “between the lines. [6]

The question is which one promotes the common good and allows for the clearest path towards the good life and I’m a sure there are a few more questions that I can’t think of. But that how I see it.


End note

[1] http://www.nytimes.com/2008/10/01/opinion/01wed4.html?ref=opinion

[2] Stanley Hauerwas, sanctify them in the truth, (Abingdon press, Nashville1998), 233

[3] Alastair macIntyre, Marxism and Christianity 2nd ed (London: Duckworth, 1995), 13-14

[4] Satyendra Nayak, The Washington Times http://www.washingtontimes.com/news/2008/oct/01/savior-of-capitalism/

[5] Emil Brunner, Justice and the social order (Lutterworth Press 1945) 124-125 p.

[6] Emil Brunner Justice and the social order (Lutterworth Press 1945) 117 p.