Nothing like ending a two-week hiatus from the blog with a controversy. And controversy there will be on the matter of economics, fairness, and justice. I think (hope) a fair-minded person would conclude several things from the discussion following the previous post. Let’s see if I can get agreement on this much:
1. There is an unequal distribution of wealth in the world and within our own nation.
2. The Bible is aware of the poverty of some people and the wealth of others. It condemns neither person because of their wealth or poverty, nor does it find those estates to be the source of their respective virtue.
3. When sloth is the cause of poverty, it is a deserved condition and one that is just; but not all poverty is so induced. When wealth is gained by unjust means it is a blight upon all and will bring oppression to any land; but not all wealth is unjustly acquired.
4. The hand is never to be closed toward the poor. And scripture does not restrict this message to the super rich.
5. Generational poverty is something which concerns God; hence, the Jubilee provisions by which land and other collateral was to be returned, so that fresh starts could be made.
How these observations and principles, which could obviously be expanded, are to be instantiated in today’s world is a difficult matter to discern, but it cannot be totally ignored simply because it is difficult. In trying to do so, we do not turn to a secular government. (This is something I thought I clearly did not advocate, yet some respondents assumed the contrary.) The government has no interest in discerning the message of scripture unless it can be turned to the state’s advantage for its own purposes. Someone mentioned John Wesley in the comments exchanged. I’d like to reference his formula for a just economics, independent of the state but under the guidance of the church.
The formula Wesley gave was simple and straight-forward: Gain all you can, save all you can, and give all you can. On one hand, it is simply an expansion on the apostle’s encouragement to work with our hands so that we may have something to share with those in need. It goes farther than Eph. 5:28, however, in suggesting that there is a diligence with which one should go about making every possible effort to gain as much as one can gain, to use one’s given capacities fully in order to accumulate not just a little extra for a rainy day, but an abundance. That much sounds like any generic encouragement to put nose to grindstone and make hay while the sun shines (lots of good old sayings come to mind–and that’s the point).
But unlike the secular version of success, Wesley’s formula encourages the saving of what can reasonably be saved. This is not an economic stimulus package, geared toward spending and consuming so that others have something to produce for our further consumption, enjoyment, and comfort. Quite the opposite. He encouraged frugality, eschewed ostentation, and preached the value of saving what has been earned through all that hard work. No building of bigger barns, moving to higher-end neighborhoods, or otherwise displaying what one has accumulated. Then when the time and occasion would move one to do so, one should give all one can give in order to meet the needs of others, spread the gospel of Christ, and enter into the very character of God, who so loved that He gave. And gives.
That’s not a message we’ll hear from either party’s platform between now and November. Unfortunately, it is also one we will hear little of from our pulpits and “Christian” television. But it is one we should take to heart, not as a weapon with which to beat one another within the household of faith, but with which to challenge and encourage one another toward good works. I’m not an economist; but I wonder whether the church of Jesus will be bold enough to take its cues from its own story, knowing the end toward which it is focused, and allow those who are economists to speak to the wind.
Is Wesley’s formula too simplistic, too unworkable, or just too challenging for double-minded Christians?