Pastor’s Pen
Last Sunday’s sermon and Wednesday’s teaching were entitled “A Lesson on God’s Economy.” In the days following Sunday’s sermon, I have been asked an important question, “What does economics have to do with God?” Or, put differently, “What does economics have to do with theology?” Let me start with a few definitions. Economy as normally understood is the system of trade and industry by which wealth is generated and used. As a human activity, economy is intended to promote human welfare. While theology literally means “study of God,” its aim is not just to speak of God, but God’s relationship with creation, humanity, and saving work. In this way, theology offers approaches to disciplines such as economics because of the way God’s nature and work illuminate creation’s intention and ultimate end. Theological principles of selflessness, gratuitousness, and charity are examples of the way in which God’s nature and work should influence our views on trade, exchange, and economic systems.
The world’s economy is relatively new within the history of humanity. Industrialization, globalization, and computers have dramatically shifted the means, potentials, and demands of trade. We went from a largely rural agricultural society to an urban industrial society. This has had important implications for our own understandings of value, trade, and cost. You can see that although economy is described in terms of creation and utilization of wealth, the articulation of its goal requires a vision that goes beyond the horizon of economy. A key-term to understand the destination of economic activity is development. The goal of economic growth should be described as total development, which encompasses the social, political, cultural, economic, environmental, and spiritual well-being of the human person and society. In other words, economy should have in mind the flourishing of all peoples and creation. Yet, when we look around, we find the exact opposite. We find the exploitation of old growth forests for profit. We find some humans profiting off and stealing from other humans for economic gain. Herein lies the problem with neo-liberalism and capitalism: they reduce the human person to consumers of product and envision salvation as economic self-sufficiency and excess.
The moral failure and sins of these economic systems today is that its central concern is no longer creation, humanity, or mutual flourishing, but individualized wealth and economic growth. Neo-Liberalism and capitalism believe in unrestrained pursuit of self-interest, hoarding of possessions, and the maximization of one’s wealth. Behind this whole enterprise there lies a philosophy of individual’s freedom and capability. But this freedom is malformed. Instead of operating on the principles of grace, charity, and love, it operates on the principle of greed. It is crucial for us to understand here in America, that the very economic system that undergirds our society is sinful. Any system that is rooted in individual gain at the expense of others is opposed to the very words of Jesus and should be regarded below even the Golden Rule—a rule which Jesus says is common even among sinners. In the Sermon on the Plain, Jesus explicitly resists this individualistic, transactional, and exploitative way of living. We are not merely economic creatures who buy, spend, and die. Rather, we are connected creatures in creation sustained by the grace of God. We are social, political, cultural, environmental, and spiritual beings. We are beings called to love others without expecting a return. We are called to be the servant of others, to deny ourselves, and to take up the vision of human flourishing that Jesus himself set forth.
Economic activity placed in the right perspective of theological soteriology and anthropology present better possibilities for flourishing. One-sided and shortsighted insistence on economic growth exploits earth’s resources, exploits workers, and is antithetical to the way of Jesus. When the goal of economic growth becomes socially accepted as an end, then everything else—whether it be the ruthless exploitation of natural resources, pollution of the environment, or the exploitation and subjection of human beings to abject poverty—becomes permissible. Kin-Dom economics is one that turns the tables on this exploitation and embraces solidarity. Solidarity is about discovering the human links among individuals and communities. It is about a global, universal, and cosmic vision of communion. A communion where the ideals of freedom, fraternity and equity are possible only where unselfish, unmerited, and freely given love becomes our law. This economic system is not one where some profit at the expense of others, but one where mutual flourishing is our end. A system where people are not abstracted from one another, from creation, or God, but a system of Jubilee where everyone might thrive.
As Christians, we must not settle for the mediocre, sinful, exploitative economic system in this country. We owe no allegiance to Capitalism and Neo-Liberalism. We must not settle for a system that dehumanizes, exploits, and degrades. Republican, Democrat, or Independent, as Christians we have to strive for a system that freely gives wealth away rather than hoards it. A system that is kind to the ungrateful and debtor. A system that is merciful just as God has been merciful with us. If we truly believe that all we have is from God, who are we to hoard it as if it were our own? If we truly believe that we are connected creatures of creation sustained by God’s grace, who are we to exploit the earth for our own gain? As Christians, be merciful as your God is merciful. Forgive as you have been forgiven. Let us be God’s children who freely give and receive love. Let us Get to the task God has called us to so that all might have life and life to the fullest.
