This blog serves as an outreach for Pastor Randy Powell of the First Baptist Church of Franklin, PA. Feel free to ask questions or send me an e-mail at pastorpowell@hotmail.com
It was entirely predictable that NFL kicker Harrison Butker's commencement address would be condemned in most blue circles and lauded in red ones. The click-bait outrage fueled Culture War industry needs new topics on a daily basis, and this one is a near-perfect Rorschach Test that allows both sides to see what they hope to see in it. For example:
While Harrison Butker said a lot of things in his speech about politics, COVID19, and the Catholic Church (especially the Traditional Latin Mass), some of which was good and true but parts of which were conspiracy-theory driven and dangerous, it was his address directly to the graduating women that caught the attention of most:
For the ladies present today, congratulations on an amazing accomplishment. You should be proud of all that you have achieved to this point in your young lives. I want to speak directly to you briefly because I think it is you, the women, who have had the most diabolical lies told to you. How many of you are sitting here now about to cross this stage and are thinking about all the promotions and titles you are going to get in your career? Some of you may go on to lead successful careers in the world, but I would venture to guess that the majority of you are most excited about your marriage and the children you will bring into this world.
I can tell you that my beautiful wife, Isabelle, would be the first to say that her life truly started when she began living her vocation as a wife and as a mother. I'm on the stage today and able to be the man I am because I have a wife who leans into her vocation. I'm beyond blessed with the many talents God has given me, but it cannot be overstated that all of my success is made possible because a girl I met in band class back in middle school would convert to the faith, become my wife, and embrace one of the most important titles of all: homemaker...
I say all of this to you because I have seen it firsthand how much happier someone can be when they disregard the outside noise and move closer and closer to God's will in their life. Isabelle's dream of having a career might not have come true, but if you asked her today if she has any regrets on her decision, she would laugh out loud, without hesitation, and say, “Heck, No.”
Here is the difficult truth that Butker didn't mention in his speech: For most young women in America today, there is no choice between being a homemaker and having a career. Most won't get to choose because they will have to work throughout the years in which they may or may not be also fulfilling the role of mother. Economic realities are, in fact, realities.
When I was growing up I was blessed to have a mother who was, mostly, able to be at home before we went to school and when we came back home. My mom, Kathy, worked a few odd-jobs during those years, but it was mostly running day-care out of our home that helped to pay the bills. My dad, Walt, worked hard for over 40 years at Amway, working his way up the ladder and teaching himself the math that his high school education didn't include. I'm exceedingly proud of the hard work and dedication of both my dad and my mom during the decades when my brother, sister, and I were growing up. We were blessed to have both of our parents so involved in our daily lives.
That was then, it was tight for us with my dad's income as the primary, supplemented by what my mom could earn, but the economic situation for most of my generation-X, and certainly the generations after, has gotten more difficult.
The reality is, most of the women hearing Harrison Butker's speech will need to work full-time, or close to it, if their future family has any real chance of owning a home and paying the bills. It won't be about choosing the "vocation" of being a homemaker, but the juggling of multiple roles and responsibilities, something women have known about for centuries.
I'll let a story from my own life and marriage to Nicole be the last thought here: When we were first married in 2001, my wife worked full-time as a teacher (first at Saranac High School, then Pewamo-Westphalia, both in MI). That continued for the first 9 years of our marriage. It wasn't because she wanted to work full-time, but because even with my own multiple jobs added to the mix we struggled to pay our modest mortgage each month, and in fact had a significant debt-load to climb out from under when we moved to PA in 2012. We both worked hard, but we were spinning our wheels financially. To make matters worse, from 2010-2012 we didn't have any health insurance. I was working multiple jobs but none of them had benefits. I know that this story will sound familiar to a lot of people.
It may come as no surprise, then, that our daughter Clara wasn't born until 2015, after our financial situation had improved significantly (and when we had health insurance). If God had blessed us sooner with a child, we would have celebrated and praised that blessing, but Nicole would have been forced to return to work as soon as she was physically able after that child was born. I know many women who have done just that, returning full-time to the work force within a few weeks of giving birth. I can't begin to imagine how difficult that must be physically and emotionally, they're amazing.
In the end, it doesn't really matter if the "ideal" family in Harrison Butker's view has a stay-at-home mom to the millions of families for whom that "ideal" can never be a reality.
Let us remember to support and encourage the young mothers and fathers in our own churches and communities who are trying to juggle all of the roles and responsibilities that reality has tossed at them.
It seems almost axiomatic that had Martin Luther King Jr. not been assassinated in 1968 at the age of 39, but instead lived and crusaded against the racism affecting minorities in America for decades longer, that he would have ended his days not as a beloved figure appreciated by even those who disliked his politics and/or theology, but as a 'radical liberal' dismissed by most white American Christians. Martyrdom has made Martin Luther King Jr. more acceptable to American than are his contemporaries and those carrying on his legacy on behalf of the poor and mistreated.
I wonder, however, if the same isn't true of Martin Luther as well. Has 500 years taken the 'edge' off of Martin Luther in similar fashion to what has transpired with Martin Luther King Jr?
As an example, consider the words written by Martin Luther in a 1524 sermon, "On Trading and Usury":
"Buying and selling are necessary. They cannot be dispensed with and can be practiced in a Christian manner, especially when the articles of trade serve a necessary and honorable purpose...Even the patriarchs bought and sold cattle, wool, grain, butter, milk and other goods. These are gifts of God, which He bestows out of the earth and distributes among men. But foreign trade, which brings from Calcutta, India, and such places, wares like costly silks, gold-work and spices, which minister only to luxury and serve no useful purpose, and which drains away the wealth of land and people - this trade ought not be permitted..."
At first, Luther sounds like a Free Market advocate, extoling the virtue of trade as a profession, but then he speaks of governmental controls on the trade of luxury goods, advocating an outright ban on some of these, and worrying about the affect of trade upon the 'land and people'. Martin Luther didn't live in a democratic society, nor did he experience a modern economy, so perhaps he would have adapted his views to the times. That being said, could we really expect Martin Luther to forsake his concern about purposeless luxury and his care for how our economic activity affects the 'land and people'?
Luther continued, "The merchants have among themselves one common rule...They say: I may sell my goods as dear as I can. This they think their right. Lo, that is giving place to avarice and opening every door and window to hell. What does it mean? Only this: 'I care nothing about my neighbor, so long as I have my profit and satisfy my greed, what affair is it of mine if it does my neighbor 10 injuries at once?' There you see how shamelessly this maxim flies squarely in the face not only of Christian love, but of natural law..."
Once again, the precise nature of Luther's objections wouldn't be exactly the same in a Free Market Economy, but the principle of absolute property rights (I can do whatever I want with what I own) that is championed by many Americans (and others of wealth and power around the world) seems hardly to fit with Luther's reminder that a true Christian cares about how his business practices affect his neighbor.
So, how would Luther respond to the economic injustices that he witnessed? It is only speculation, but he wouldn't likely put his trust in the 'invisible hand' of the Free Market. Luther's sermon continued with, "The best and safest way would be for the temporal authorities to appoint over this matter wise and honest men who would appraise the cost of all sorts of wares and fix accordingly the outside price at which the merchant would get his due and have an honest living...the next best thing is to hold our wares at the price which they bring in the common market or which is customary in the neighborhood...But when the price of goods is not fixed either by law or custom, and you must fix it yourself, then indeed no one can give you any other instructions except to lay it upon your conscience to be careful and not overcharge your neighbor, and seek not avaricious gain, but only an honest living."
Would Martin Luther's theology be respected by his theological descendants if they came in the same package as calls for governmental price controls, fair market rates, and above all else, conscience as a limit upon business profits?
To what end this musing? The question struck me in part because of how fiercely Pope Francis is consistently attacked for his economic views about justice for the poor or care for the environment. Were Martin Luther, or Martin Luther King Jr. alive today, would they not be treated the same way?
Two forces are at work here, both of which tend toward corruption/abuse:
1. We smooth the rough edges off of figures of the past, making them more palatable to our ears, and thus their wisdom less cogent.
2. We tend to run theology and ethics through our political and economic lens, and not the other way around.
Eisegesis: is the process of interpreting text in such a way as to introduce one's own presuppositions, agendas or biases. It is commonly referred to as reading into the text.
Why start with the definition of eisegesis? Because PragerU's video is a blatant example of this error, and one that contains thick irony. The premise that they are attempting to refute, that Jesus would have been a socialist, is a liberal example of eisegesis, but PragerU's response that Jesus was in fact a free-market capitalist is simply a conservative example of eisegesis. Either way, the text of Scripture is being abused for political gain, a dangerous game, and one that will have to be answered for when standing before God's throne. This is not the only example of PragerU trying to stuff Scripture into a particular political box and use it as a weapon, unfortunately. {See: Taking the name of the LORD in vain: PragerU's "Social Justice Isn't Justice"}
The transcript of the PragerU video (link below) appears below (in this font) my response to it will appear in bold.
Was Jesus a socialist?
From the beginning, the premise of this video is flawed unless the answer to this question is simply, "No, Jesus wasn't a socialist or a capitalist, he wasn't a believer in democracy or communism, he wasn't a Republican or a Democrat. These modern terms and labels are not a part of the Ancient Near East, to use them in that context is by default an anachronism." That would be an honest answer, one that takes an ancient text seriously and doesn't try to use it as a cudgel to fight today's fights. That, however, is not the direction in which this video is heading.
Well, if socialism is nothing more than being kind to other people, then you might think the answer is yes. But you can be kind to other people and be a capitalist. John D. Rockefeller probably gave away more money than anyone in human history, and he was certainly a capitalist. Bill Gates and Warren Buffet have given away millions, too.
Jesus certainly did command his followers to be kind, specifically, "Love your neighbor as yourself." (Mark 12:31) The bar set by Jesus is higher than kindness, is steeper than 'being a good person'. {Dennis Prager believes in works-based salvation, he claimed in a forum with Ravi Zacharias that the Torah doesn't demand perfection (evidently "be holy as I am holy" doesn't count). The Bible doesn't exist to make good people, but a redeemed people who do what is good; the difference is important, and that misunderstanding on Prager's part helps explain his emphasis on Law and neglect of Grace}. There's a purpose behind wedging a quick mention of Rockefeller into this video, it points to the larger effort that Dennis Prager is pursuing about the beauty of capitalism and the evil of regulation. John D. Rockefeller was certainly a religious man (a Baptist even), and he gave away much of the money he made in life, but what has this example to do with the question, "Is Jesus a socialist?" We can find examples of capitalists that were kind, and capitalists that were horrible people. The work that Bill Gates and Warren Buffet are doing with The Giving Pledge is absolutely commendable (they've actually given away billions, not millions), but from a Biblical perspective, they are doing no more than what is required of them, for none of our possessions belong to us, we but hold them in trust for our Maker, the same requirement to be generous applies to those living in poverty, for whom the sharing of what they possess comes at a greater cost.
To get an accurate answer to our question, we need to define socialism.
Socialism is the concentration of power into the hands of government elites to achieve the following purposes: central planning of the economy and the radical redistribution of wealth.
Socialism: a political and economic theory of social organization which advocates that the means of production, distribution, and exchange should be owned or regulated by the community as a whole...The definition in the video is close to the dictionary definition, it just adds the charged words 'elites' and 'radical'. Why do this? If you can make a strong moral case against socialism, why not simply do so?
Jesus never called for any of that.
Nowhere in the New Testament does he advocate for the government to punish the rich – or even to use tax money to help the poor. Nor does he promote the ideas of state ownership of businesses or central planning of the economy.
PragerU used this line of argument in its video about Social Justice. Claiming that because the words "social justice" weren't in the Bible that the idea must not be there either. This is similar. Of course Jesus didn't advocate for specific governmental policies in 1st century Judea. Judea was a Roman province (becoming one in 6 AD), it was being ruled by a combination of local collaborators (the Sanhedrin), client kings (the Herod family), and Roman governors. Jesus didn't advocate working with (or rebelling against) any of these levels of government. He wasn't an economic savior, he wasn't a political savior, he was the Messiah, the Son of God here to save humanity from spiritual death. Were you expecting Jesus to lay out policy papers like a presidential candidate? If you recall, Jesus made it quite clear that "my kingdom is not of this world." (John 18:36)
The policies that PragerU is denouncing (by pointing out that Jesus didn't advocate for them) are not a complete list. Jesus didn't advocate for ANY specific economic policies, thus making this entire point moot. One could just as easily say, "Jesus didn't advocate for capital gains tax reductions." Or, "Jesus didn't promote itemized tax deductions". That sentence carries no weight, as both an argument from silence, and an a-historical bit of nonsense given that capital gains taxes or itemized tax deductions were far in the future when the Gospels were written. If your chosen weapon is: 'What the Bible DOESN'T say', be careful, that sword cuts both ways. The Bible does not have to specifically mention an idea or concept by name in order for the principles upon which it stands (i.e. the character of God) to be applied to a modern question.
In Luke 12, Jesus is confronted by a man who wants him to redistribute wealth. "Master," the man says to Jesus, "tell my brother to divide the inheritance with me." Jesus replies, "Man, who made me a judge or divider over you?" and then he rebukes the man for being envious of his sibling.
The use of specific Biblical texts is where PragerU's video goes from misguided (by not simply dismissing the idea that Jesus supported or condemned any specific modern economic idea out of hand) to dangerous. The Church cannot allow itself to take Scripture, stuff it into predetermined boxes, and pretend we're honoring God's Word. Because this is the Word OF GOD, such behavior is both arrogant and rebellious. That it happens to the best of us (myself included), often inadvertently, is why we must take this danger so seriously, but also why we must speak up when others blatantly walk down this dangerous path.
Here is the full text of the example from Luke 12:13-21
13 Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.”
14 Jesus replied, “Man, who appointed me a judge or an arbiter between you?” 15 Then he said to them, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”
16 And he told them this parable: “The ground of a certain rich man yielded an abundant harvest. 17 He thought to himself, ‘What shall I do? I have no place to store my crops.’
18 “Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. 19 And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’
20 “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’
21 “This is how it will be with whoever stores up things for themselves but is not rich toward God.”
Is the purpose of this passage to support the capitalist idea of the ownership of goods vs. the socialist idea of shared ownership? Nope, it isn't about economics at all, or even about inheritance laws or customs, but rather about the very real danger of greed. Jesus purposefully refuses to address the specific issue at hand, choosing instead to focus upon the underlying question. Greed is an equal opportunity sin, it affects people in every economic system, whether mercantilist, socialist, or capitalist, and thus a warning about greed applies equally to all. This passage thus has no bearing on the question of which economic system Jesus supported (and the question behind it of which economic system the followers of Jesus today should support).
How about Jesus's Parable of the Talents (talents were a form of money in Jesus's day)? A man entrusted three of his workers with his wealth. The two who invested the money and made a profit were praised and the one who buried his share so he wouldn't lose any of it was reprimanded. Sounds a lot more like an endorsement for capitalism than socialism, doesn't it?
Context matters, as does the whole story of the citation. The way in which this video casually makes reference to Scripture is part of the problem, none of these passages are being examined seriously, all of them are being taken out of context and twisted to fit a pro-capitalist stance (when none of them are about capitalism).
Here's the text in question: Matthew 25:14-30 (NIV)
14 “Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. 15 To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. 16 The man who had received five bags of gold went at once and put his money to work and gained five bags more. 17 So also, the one with two bags of gold gained two more. 18 But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.
19 “After a long time the master of those servants returned and settled accounts with them. 20 The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’
21 “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
22 “The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’
23 “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
24 “Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. 25 So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’
26 “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
28 “‘So take the bag of gold from him and give it to the one who has ten bags. 29 For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. 30 And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’
The text before this one, the Parable of the Ten Virgins warns that we must be ready to face the judgement of God, as it will come unexpectedly, leaving those unprepared in the lurch. The text after this one, the Parable of the Sheep and Goats, warns that on the Day of Judgment there will be many who believed themselves to be sheep (i.e. on the way to Heaven) who were in reality goats (i.e. headed the other direction) for one simple reason: They didn't show kindness to 'the least of these'. Now, given those two bookends do you REALLY think that the Parable of the Talents has ANYTHING to do with the wisdom of investing money?? PragerU's sole commentary on this parable: "Sounds a lot more like an endorsement for capitalism than socialism, doesn't it?" NO, no, no it doesn't. It doesn't sound anything like anything to do with capitalism or socialism. It is a warning to be prepared to face God's judgement by making the most of the time we have here on earth. Jesus' words are aimed much HIGHER than an economics debate, he's talking about the fate of men's souls.
This is a brutal example of an interpreter not understanding the parable genre at all. The details of the story in a parable don't have significance in and of themselves {Some Early Church leaders, notably Origen, made this mistake by allegorizing the parables and assigning various meanings to each bit of the story}. That the story happens to be about a shepherd or a fisherman, about a wedding or a vineyard, doesn't actually matter. The story involves everyday occurrences so that the audience can understand and relate. Jesus' parables makes a deep point (and typically a biting one) using ordinary life, often with a twist at the end. The Parable of the Virgins was NOT told to warn people about how to act while waiting for a wedding, and neither was the Parable of the Talents about what to do if given a sum of money to invest. I don't know if the author of this video (it is reported that Dennis Prager personally authorizes the script for each video) has such poor skills at Biblical interpretation that he/she is entirely missing the point of the text, or if the author knows that this isn't the point of the text but chooses to use it anyway hoping nobody will notice. The first is ignorance, the second is unscrupulous, both are false teaching. When watching for the first time, I guffawed at this use of the parable, unfortunately, this isn't the only example of twisted Scripture, more to follow.
Yes, Jesus spoke of the difficulty for a rich man to enter Heaven, but not because having money is evil. It's not money; rather, it is the love of money, the New Testament tells us, that leads to evil. Jesus was warning us not to put acquisition of money and material possessions above our spiritual and moral lives.
Money being one of the most prominent topics in the entire Bible, a full discussion is not going to fit in this space. Two texts are referenced in this paragraph, let's briefly look at both:
The Rich Young Ruler's story is found in all three synoptics (Matthew 19:16–23, Mark 10:17–22, and Luke 18:18–23. The context is different in each Gospel.) In Luke the chapter begins with the Persistent Widow who badgers a Judge until he gives in, then the self-righteous Pharisee is contrasted with the repentant Tax Collector, and finally the Little Children are welcomed by Jesus (after the Rich Young Ruler, the text shifts to a new topic). In this context, the Ruler's question fits nicely into a larger discussion about what it takes to enter the Kingdom of Heaven. The widow showed persistence, the tax collector demonstrated a humble and repentant heart (the Pharisee a prideful stubborn one), the children an attitude of trust, and then the Rich Young Ruler showed both enthusiasm (he wanted to know about the path to eternal life) and righteousness (taking his claim of having followed the Law at face value, the text doesn't question it).
18 A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”
19 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 20 You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”
21 “All these I have kept since I was a boy,” he said.
22 When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”
23 When he heard this, he became very sad, because he was very wealthy. 24 Jesus looked at him and said, “How hard it is for the rich to enter the kingdom of God! 25 Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”
26 Those who heard this asked, “Who then can be saved?”
27 Jesus replied, “What is impossible with man is possible with God.”
28 Peter said to him, “We have left all we had to follow you!”
29 “Truly I tell you,” Jesus said to them, “no one who has left home or wife or brothers or sisters or parents or children for the sake of the kingdom of God 30 will fail to receive many times as much in this age, and in the age to come eternal life.”
The common theme of the difficulty of entering the Kingdom of Heaven (and the type of attitude required: persistent, humble, child-like) is given its conclusion in vs. 24-27 as the disciples are shocked that the Rich Young Ruler FAILED to 'enter the Kingdom of God' Jesus hits them with two bombshells: (1) "it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the Kingdom of God." The PragerU video mentions this warning, but then passes it off by as simply a 'difficulty', followed by 'not because having money is evil." This conclusion not only downplays the warning of Jesus, as if riches are merely a small handicap and not a HUGE problem (the metaphor Jesus uses proves how serious he is), it also neglects the 2nd point (2) "What is impossible with man is possible with God." Entering the Kingdom of Heaven is impossible for all of us. The answer is God's grace for everyone who believes. The issue of the Rich Young Ruler's money is secondary to the universal need for grace, but the text is highlighting it as an ADDED hurdle, not downplaying it.
The second text referenced is 1 Timothy 6:10, its context also paints a more damning picture than the one portrayed in PragerU's video:
6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out of it. 8 But if we have food and clothing, we will be content with that. 9 Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.
Dennis Prager, and PragerU are heavily pro-capitalism, specifically free-market, limited government capitalism. As such, they have chosen in this video to relegate the Bible's warnings about Greed with these words, "Jesus was warning us not to put acquisition of money and material possessions above our spiritual and moral lives." While true, this description falls far short of the warning contained in God's Word. The 'ruin and destruction' of 1 Timothy 6:9, the abandonment of faith to pursue money portrayed in 1 Timothy 6:10, are not small bumps in the road, they're major warnings.
The literal translation of the Greek in 1 Timothy 6:10 is telling: "For the love of money is a root of all the evils". Because this construction doesn't work well in English, our translations soften the impact somewhat. The context does not. We cannot afford to undersell the danger of the Love of Money.
Materialism is one of the biggest threats to the Church in America. The pursuit of worldly goods has destroyed the faith of many, and left millions of others with a weak testimony more centered on what God can do for us and what we can do for God. The Prosperity Gospel is a consistent and existential threat to the Gospel of Jesus Christ.
Jesus (and Paul in 1 Timothy) were not simply warning us of the danger of putting the Love of Money ABOVE spiritual and moral things, they were warning us of the danger of the Love of Money, period. Don't sugarcoat God's Word, we don't need a spoonful of sugar to help the medicine go down, we need to full truth.
Was Jesus promoting a socialist model when he kicked the "moneychangers" out of the Temple in Jerusalem? Again, the answer is no. Note the location where the incident occurred: it was in the holiest of places – God's house. Jesus was not angry at buying and selling in and of themselves; he was angry that these things happened in a house of prayer. He never drove a "moneychanger" from a marketplace or from a bank.
This example doesn't help the argument as much as they think it does. For once, the Scripture is cited properly, Jesus was indeed upset that the buying and selling of goods for use at the Temple (and the changing of foreign money so the Temple tax could be paid) was being done in the Court of the Gentiles, rather than at a marketplace (convenience for the majority of the people outweighing the need for the small number of Gentile converts to have a place to worship; Gentiles were not allowed any closer to the temple than this outer court). This text is about a form of racism, treating the Gentile believers as 2nd class, not worthy of their own worship space. It doesn't really impact the question of capitalism vs. socialism at all. The Bible warns about greed and condemns the wealthy who abuse the poor in dozens of places throughout the Scriptures, the Word of God is consistent in its stance about money.
Jesus advises us to be of "generous spirit" – to show kindness, to assist the widow and the orphan. But he clearly means this to be our responsibility, not the government's.
No text is offered for this HUGE conclusion, it is simply given. The Law of Moses required that the people of Israel take concrete steps to help the widow, orphans, or foreigner. The Law of Moses WAS the government of Israel. To say that God wants all charity and poverty relief to be done by individuals and that God opposes the government being involved is ridiculous. Why did God require that the Israelites leave behind part of the harvest for poor gleaners? (See: Ruth) Why did God require that the Israelites forgive debts, release slaves, and return land to its original owners every 50 years during the Year of Jubilee? God's Word does NOT declare that charity is for individuals only. The Word of God actually commands BOTH individuals, AND governments to help those in need. That Jesus didn't specifically call for actions on the part of the Roman Empire does not in any way negate what the Law of Moses required. The Law of Moses was given by God, it reflects the character of God. While America is NOT Israel, we cannot interpret the New Testament in a way that invalidates the Hebrew Scriptures. As someone who has written a commentary on the Torah, Dennis Prager should know better than the nonsense of, "he clearly means this to be our responsibility, not the government's." Jesus didn't say any such thing, the Law of Moses says the opposite.
Consider Jesus's Good Samaritan story. A traveler comes upon a man at the side of a road. The man had been beaten and robbed and left half-dead. What did the traveler, the Good Samaritan, do? He helps the unfortunate man on the spot, with his own resources.
Ask yourself: To help the poor, would Jesus prefer that you give your money freely to the Salvation Army, for example, or have it taxed by politicians to fund a welfare bureaucracy?
This example just infuriated me. The Parable of the Good Samaritan is NOT about charity vs. government programs, at all, not even a little bit, not remotely.
Here is what the text actually says (Luke 10:25-37),
25 On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”
26 “What is written in the Law?” he replied. “How do you read it?”
27 He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”
28 “You have answered correctly,” Jesus replied. “Do this and you will live.”
29 But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”
30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. 35 The next day he took out two denarii[e] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’
36 “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”
37 The expert in the law replied, “The one who had mercy on him.”
Jesus told him, “Go and do likewise.”
Jesus tells this parable to condemn the self-righteous religious people who didn't think they owed any obligation those they chose not to define as neighbors. It is a powerful warning about the blindness of class, caste, and racism, while at the same time a powerful story about helping those in need. Where in the story does Jesus condemn the welfare state? Are you kidding me with this absurd twisting of God's Word for political purposes?? FYI, in Jesus day there was neither a Salvation Army to donate to, nor a welfare bureaucracy to pay taxes to, so he obviously didn't say which he preferred. To use the Parable of the Good Samaritan, one of the Bible's most powerful stories that has melted hard hearts through the millennia as an antigovernmental rant is crass and unworthy of any serious discussion of God's Word...If I was in a Church, listening to a preacher talk about this parable, and he/she used it in this way, I would stand up in the middle of the service, turn my back on that preacher, and walk out.
Progressives like to point out that Jesus said, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." But that has absolutely nothing to do with high taxes or wealth redistribution. It was the seed for the idea of separating church and state. It certainly wasn't the same as saying that whatever Caesar says is his must then be so, no matter how much he demands or what he intends to use it for.
Jesus was indeed not speaking about the validity of Caesar's taxes when he said to pay them. Jesus did not say anything about high taxes or wealth redistribution. Once again, the "Jesus didn't say" argument holds little water. Jesus also did not endorse low taxes or deregulation. Correctly pointing out that Jesus' words don't support one form of taxation, does not excuse using those same words to pretend that Jesus endorsed a different form...Actually, the idea of obeying the government historically hasn't been a Progressive idea at all, but a Conservative one. When Martin Luther rebelled against the Papacy he inspired the peasants of Central Europe to follow suit and rebel against their feudal lords. Horrified, Luther supported the brutal crushing of the revolt (FYI, the peasants had far greater grievances than the American Revolutionaries).
So, there is no evidence that Jesus was a socialist. And there is lots of evidence that he supported free markets.
Nope. There is not evidence that Jesus was a socialist, there is no evidence that he supported free markets. Both ideas were foreign to the Ancient Near East, both went beyond anything that occurred in Israel (although as I've said, the Year of Jubilee was far closer to a socialist idea than a free market one). The 'lots of evidence', as the above commentary has indicated, are examples of the Scriptures taken out of context, twisted and warped, and abused. That's not actual evidence.
In addition to the Parable of the Talents, Jesus offers his Parable of the Workers in the Vineyard. In it, a landowner hires some laborers to pick grapes. Near the end of the day, he realizes he needs more workers to get the job done.
To recruit them, he agrees to pay a full day's wage for just one hour of work. When one of the laborers who had worked an entire day complains, the landowner answers, "I am not being unfair to you, friend. Didn't you agree to work for a denarius? Don't I have the right to do what I want with my own money?" That's a testament to the principles of supply and demand, of private property, and of voluntary contracts, not socialism.
Please make it stop. This is brutal, the Parable of the Workers in the Vineyard is NOT about supply and demand, not about private property, not about contracts or wages, at all. Not a little bit. It is a PARABLE about the grace of God {a topic that never seems to come up in PragerU videos. They're HEAVY on Law, grace is nowhere to be found}.
Here's the parable, Matthew 20:1-16
“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. 2 He agreed to pay them a denarius for the day and sent them into his vineyard.
3 “About nine in the morning he went out and saw others standing in the marketplace doing nothing. 4 He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ 5 So they went.
“He went out again about noon and about three in the afternoon and did the same thing. 6 About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’
7 “‘Because no one has hired us,’ they answered.
“He said to them, ‘You also go and work in my vineyard.’
8 “When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’
9 “The workers who were hired about five in the afternoon came and each received a denarius. 10 So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. 11 When they received it, they began to grumble against the landowner. 12 ‘These who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’
13 “But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? 14 Take your pay and go. I want to give the one who was hired last the same as I gave you. 15 Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’
16 “So the last will be first, and the first will be last.”
What is the point of this story? That the self-righteous had better shut up about what they deserve and see that everything that we receive from God is an act of grace. Additionally, the story offers hope to the 'thief on the cross' types who turn to God at the 'last hour' of their lives. In many ways this parable parallels the parable of the Prodigal Son, where the hard working son who stayed behind is envious of his father's generosity toward the son who left and squandered the inheritance. This parable is not about economics, to use it to try to bolster economic claims is once again ridiculous.
Why does this bother me so much? If Christians swallow this form of shallow (politically motivated) eisegesis without caring about the context, original intent, or purpose of Scripture, there will be no ANCHOR to keep the Church from believing any idea. A proper historical/grammatical interpretation of Scripture is absolutely crucial. If Scripture can mean anything to anyone, it means nothing to no one. The very socialist interpretation of Scripture that PragerU thinks that it is destroying is actually ENABLED by this form of argumentation. A socialist reading of Jesus is equally as valid as a capitalist reading of Jesus. They're equally valid as BOTH are false (i.e. 100% invalid). BOTH employ a-historical eisegesis, both abuse God's Word for our own purposes.
Jesus never endorsed the forced redistribution of wealth. That idea is rooted in envy, something that he, and the Tenth of the Ten Commandments, railed against. Most importantly, Jesus cared about helping the less fortunate. He never would have approved anything that undermines wealth creation. And the only thing that has ever created wealth and lifted masses of people out of poverty is free market capitalism. Read the New Testament. The plain meaning of the text is loud and clear: Jesus was not a socialist.
That the conclusion calls for the 'plain meaning of the text' is a frightening amount of hubris. The plain meaning has been missing from each and every example. No 1st century audience would understand any of PragerU's free market capitalism tinted interpretation of Scripture.
Jesus didn't endorse the forced distribution of wealth, Jesus didn't speak against it either. {The Year of Jubilee is a government enforced redistribution of wealth. These videos ignore that part of the Bible} That the redistribution of wealth CAN be caused by envy does not mean that it MUST be. It can also be caused by pity, love, justice, hope...Perhaps free market capitalism is the only wealth creator, perhaps it is the best way to help the poor (even with its inequities). That's an economic argument and a history argument. It is NOT a Biblical argument as the Bible takes neither a socialist nor a capitalist stance. Why? Neither concept existed in the 1st century (when the last book of the Bible was written).
I will always encourage people to read the Bible, the whole Bible. In its own context. Using tools that allow for an interpretation that will be consistent over time, and respecting both the author and the original audience. This is how the Bible deserves to be treated, it is how we show respect to God.
If you like the politics of PragerU, by all means enjoy their non-Bible themed videos. But the way in which they twist God's Word is unacceptable. So, if you value the Word of God, this type of argumentation cannot be normalized. Jesus is not a tool for my use, he is Lord. Jesus is not a club with which to win political debates, he is King of Kings. In preparing to respond to this video (and the one on social justice), I could find NO prominent Evangelical commentary refuting these absurd abuses of Scripture. My hope is that the likes of James White or John MacArthur are simply too busy or haven't noticed them, my fear is that too many prominent Evangelicals have decided that politics are too important to be bothered whether or not their allies are using the Bible honestly or accurately. I hope that isn't true.
He couldn't be. He loved people, not the state.
One more time for the folks at home. This conclusion isn't warranted from the texts cited. Jesus didn't love Rome, just as Daniel didn't love Babylon, but Jesus also didn't advocate rebellion against it. The Bible doesn't treat government like a cancer, the Bible doesn't elevate the individual above society. Remember, Israel had a government, Israel had laws, and Israel had taxes. If these things were intrinsically evil, God would not have mandated them for his people.
I'm Lawrence Reed, president of the Foundation for Economic Education, for Prager University.
I mentioned before the personal religious beliefs of Dennis Prager. When sticking to politics, these would not be strictly relevant for most of the topics that PragerU discusses. However, because they have decided to use the Bible as a tool, and have chosen to declare (wrongly) that the Bible is on their side and condemns their opponents, Prager's personal beliefs become worth examination. It does not benefit Christians (or the Church) to take theological advice from someone who does not believe in salvation by grace through faith. That is the heart of the Gospel, belief in Jesus' atonement to save us from our sins. The Gospel is not about making 'good people' or a 'better world'. That goal is far too low for the Lamb of God. The Gospel is about bringing everything on earth, everything in creation, under the Lordship of Jesus Christ, to the glory of God the Father.
In America, it is fitting and proper for Christians to make common cause with Muslims, Jews, Hindus, Buddhists, etc. or atheists for the common good. It is not fitting and proper for Christians to accept their interpretation of God's Word, especially when that view ignores the 'plain meaning' of the text, and doubly when that view twists the Word of God into something that it is not.
Amos was an ordinary man, a farmer from Judah, chosen by God in the 8th century BC to go to Israel to warn the people of the impending wrath of God. Israel was the name given to the 10 northern tribes that broke away from the Davidic dynasty following the death of Solomon (due to the arrogance of Solomon's son Rehoboam). The Kingdom of Israel was destroyed by the Assyrian Empire in 722 BC, less than two generations after the warning given to it by Amos.
With the idea of Justice prominent in our conversations as Americans and as Christian Americans, it benefits us to consider what the Justice of God looks like. What provoked the wrath of God against his Covenant people of Israel and Judah? What offenses were the prophets commanded to condemn?
The text below is excerpted from the book of Amos, its nine chapters can be read in twenty or thirty minutes; please do so. These texts appear in the order they are given, not arranged thematically. My commentary will appear in bold after each text.
Amos 2:4-5 (NIV)
4 This is what the Lord says:
“For three sins of Judah,
even for four, I will not relent.
Because they have rejected the law of the Lord
and have not kept his decrees,
because they have been led astray by false gods,
the gods their ancestors followed,
5 I will send fire on Judah
that will consume the fortresses of Jerusalem.”
Judah is not the focus of Amos' ministry, but his prophecy begins by announcing God's wrath against the surrounding peoples, primarily for their violence toward neighboring peoples, including the people of Judah to the south. Judah's sin is more specific, involving idolatry and the worship of false gods. Although Judah was a troubled society, their kingdom endured until 586 BC when Jerusalem was sacked by the Babylonian Nebuchadnezzar, they too committed the same type of sins that Israel will be charged with by Amos, and God sent them prophets as a warning in turn.
Amos 2:6-8 (NIV)
6 This is what the Lord says:
“For three sins of Israel,
even for four, I will not relent.
They sell the innocent for silver,
and the needy for a pair of sandals.
7 They trample on the heads of the poor
as on the dust of the ground
and deny justice to the oppressed.
Father and son use the same girl
and so profane my holy name.
8 They lie down beside every altar
on garments taken in pledge.
In the house of their god
they drink wine taken as fines.
Here begins the indictment: (1) selling the innocent for silver, (2) trampling the poor, and (3) denying justice to the oppressed. The society of Israel systematically oppressed the poor, taking advantage of them both in business and in the courts of law. These themes will be repeated throughout Amos' prophecy. In addition, the people of Israel indulged in sexual immorality ('Father and son use the same girl') and mocked God by coming to his altar while retaining a garment taken in pledge (an act forbidden by the Law, Exodus 22:26-27). Lastly, they were drinking wine in God's house that had been taken as fines (presumably unjust fines). These last two point toward a pattern of false/insincere worship. God will not be mocked. Galatians 6:7 (NIV) Do not be deceived: God cannot be mocked. A man reaps what he sows. To worship God while in the middle of conducting sinful behavior, will not be tolerated.
Amos 2:11-12 (NIV)
11 “I also raised up prophets from among your children
and Nazirites from among your youths.
Is this not true, people of Israel?”
declares the Lord.
12 “But you made the Nazirites drink wine
and commanded the prophets not to prophesy.
God was not silent when these injustices and blasphemies occurred. His response was to send prophets, but the people made a mockery of the Nazirites (who had taken vows not to drink alcohol) and told the prophets to be quiet. This idea will be repeated in Amos, the powerful do not like to be reminded of their sins (anymore than the rest of us, but they have the power to silence their critics).
Amos 3:1-3 (NIV)
1 Hear this word, people of Israel, the word the Lord has spoken against you—against the whole family I brought up out of Egypt:
2 “You only have I chosen
of all the families of the earth;
therefore I will punish you
for all your sins.”
3 Do two walk together
unless they have agreed to do so?
This is a key point that is often overlooked: God holds his own people MORE accountable than the rest of humanity. When we talk about Justice, in society, we hope for equality and fairness, but when we consider God's Justice, we need to be very aware that God is both more stern and more gracious to his people. He is willing to forgive our sins, if we repent, but highly intolerant of our immorality if we harden our hearts. I know that many of my fellow Christians consider America to be the New Israel (Replacement theology), thinking of us in the same Covenant terms that were given by Moses to the people. The theology of this position is flawed, and that can be demonstrated by examining Paul's letter to the Romans, but there's an important reason to be glad we aren't the New Israel: We wouldn't survive God's wrath. Israel was held to a higher standard than their neighbors, no nation in our world today would survive such scrutiny.
Amos 4:1 (NIV)
4 Hear this word, you cows of Bashan on Mount Samaria,
you women who oppress the poor and crush the needy
and say to your husbands, “Bring us some drinks!”
The upper class women of Israel were as involved in crushing the poor as their husbands, laughing at the situation in a way worthy of Marie Antoinette's "Let them eat cake!"
Amos 4:4-5 (NIV)
4 “Go to Bethel and sin;
go to Gilgal and sin yet more.
Bring your sacrifices every morning,
your tithes every three years.
5 Burn leavened bread as a thank offering
and brag about your freewill offerings—
boast about them, you Israelites,
for this is what you love to do,”
declares the Sovereign Lord.
This section shows God's sense of humor. In this case, biting irony. The people were still obeying the FORM of correct worship while their hearts were far from God. They oppressed the poor and needy during the week and worshiped the LORD on the Sabbath. Such worship is not only fruitless, it actually offends and angers God. The prophet Isaiah makes this clear, "Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me; I am weary of bearing them." (Isaiah 1:14) Once again, if America were the New Israel, it wouldn't matter how many people were in church on Sunday morning when God considered our nation's ample inequality, injustice, and immorality (sins that God's people sadly participate in all too readily). As it is, we cannot hope to receive God's blessing as a nation if we don't address the issues of injustice in our society.
Amos 5:10-12 (NIV)
10 There are those who hate the one who upholds justice in court
and detest the one who tells the truth.
11 You levy a straw tax on the poor
and impose a tax on their grain.
Therefore, though you have built stone mansions,
you will not live in them;
though you have planted lush vineyards,
you will not drink their wine.
12 For I know how many are your offenses
and how great your sins.
There are those who oppress the innocent and take bribes
and deprive the poor of justice in the courts.
The pronouncement against injustice continues: (1) injustice in the courts through false testimony, (2) heavy taxes upon the poor, (3) the taking of bribes to deprive the poor of justice. Looking at a list like this, I'm struck by the animosity toward the idea of social justice in America. Many Christians, and a not a few prominent Christian leaders, demonize the idea of seeking equality before the Law, calling it a political ploy or a Leftist plot {See: Taking the name of the LORD in vain: PragerU's "Social Justice Isn't Justice"}. And yet, God cares about these issues enough to make them the FOCUS of the warning of his chosen prophet that judgment is at hand. I'm not saying that those advocating for social justice are without error (in their tactics or judgments), but how can the very IDEA of seeking equality in the face of injustice be against the will of God? The Scriptures say otherwise.
Amos 5:14-15 (NIV)
14 Seek good, not evil,
that you may live.
Then the Lord God Almighty will be with you,
just as you say he is.
15 Hate evil, love good;
maintain justice in the courts.
Perhaps the Lord God Almighty will have mercy
on the remnant of Joseph.
How can God's people avert the disaster heading their way? Repent and administer true justice. This is one piece that is often missing in the discussion of America's history of racism. IF we truly have repented of the way in which our ancestors treated Blacks, Indians, and various other minorities, we would now be actively seeking to "maintain justice in the courts." In other words, the sincerity of our repentance, as a people, is not judged by our claims of sincerity but by the results of our actions. Actions speak louder than words. The verdict on whether or not America retains systemic racism will show itself in the way in which our justice system treats ALL the people. IF we have repented, we will live in a way that proves it. {This is what true repentance always looks like in the Bible, without follow-up actions that prove it is genuine, the repentance is not considered legitimate.}
Amos 5:21-24 (NIV)
21 “I hate, I despise your religious festivals;
your assemblies are a stench to me.
22 Even though you bring me burnt offerings and grain offerings,
I will not accept them.
Though you bring choice fellowship offerings,
I will have no regard for them.
23 Away with the noise of your songs!
I will not listen to the music of your harps.
24 But let justice roll on like a river,
righteousness like a never-failing stream!
Harsh words from God (via Amos) about the value of the worship of the people. God does NOT accept worship from a people mired in immorality. Why? Because God is holy, his people must seek righteousness, must "hate what is evil; cling to what is good." (Romans 12:9) If they do not, no amount of worship, offerings, or singing will be accepted by God. What is the antidote to false worship? "let justice roll on like a river, righteousness like a never-failing stream!" And yet, churches that involve themselves in helping the poor, in seeking racial harmony and reconciliation, often by working for a more just and fair legal system, are accused of abandoning the Gospel. The Word of God warns us of the frailty of a path that focuses upon worship and ignores injustice, of one that claims to follow God on Sunday, but ignores the needs of the people in our community the other six days of the week. The Gospel call for salvation by grace through faith must always remain central to our ministry, but that message is made COMPLETE (by actions that demonstrate the sincerity of our faith) when we work for righteousness in our community.
Amos 7:10-13 (NIV)
10 Then Amaziah the priest of Bethel sent a message to Jeroboam king of Israel: “Amos is raising a conspiracy against you in the very heart of Israel. The land cannot bear all his words. 11 For this is what Amos is saying:
“‘Jeroboam will die by the sword,
and Israel will surely go into exile,
away from their native land.’”
12 Then Amaziah said to Amos, “Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. 13 Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom.”
Was Amos welcomed with open arms? Nope. The leadership in Israel were not pleased with Amos' warning and told him to go home. Why? Because the sacred space at Bethel, and the authority of the king couldn't be bothered with hearing from God. There is irony here, of course, that those in leadership should be most keen to hear from God, but are in fact the least. Why? Because their hearts are hard, and because they benefit from the oppression of the poor. That dynamic is true in every society in human history, ours included.
Amos 8:4-6 (NIV)
4 Hear this, you who trample the needy
and do away with the poor of the land,
5 saying,
“When will the New Moon be over
that we may sell grain,
and the Sabbath be ended
that we may market wheat?”—
skimping on the measure,
boosting the price
and cheating with dishonest scales,
6 buying the poor with silver
and the needy for a pair of sandals,
selling even the sweepings with the wheat.
Lastly, Amos broadens the indictment of oppression of the poor with examples: (1) the eagerness of the merchants to get back to business as soon as the Sabbath is over, (2) the dishonest business practices that cheat the customers. I've also read that the term Economic Justice is an affront to Justice, an insult to God. That doesn't seem to be the case here. The prophet of God is concerned with something as commonplace as dishonest scales. Should not the Church of Jesus Christ concern itself with the ways in which the poor in our nation are treated? Should not issues of homelessness, housing, education, addiction, and the need for a living wage be our concern? God-honoring Christians can disagree about HOW to address such issues, about which political or legal solutions are best, but we have been given no wiggle room as to the question of whether or not we should CARE about these things.
What does the book of Amos illustrate to us about God and Justice? (1) God cares about legal injustices, (2) God cares about economic injustices, (3) God holds the rich and powerful accountable for these injustices, (4) God will not accept worship from his people if they are involved in perpetuating these injustices, and (5) the rich and powerful are unlikely to appreciate being called to task by a prophetic voice speaking the Words of God.
Social Justice? Racial Justice? Legal Justice? Economic Justice? God cared about them then, and their lack provoked his wrath. God does not change. God cares about them now, their lack still provokes his wrath. The prophet Amos was called to bring to the people's attention these failings, we honor God when we do likewise in our time and place.
What is the philosophical basis of the economic system of Capitalism? In simple terms: People do what is in their own self-interest, allowing them to do so is the key to prosperity. You might recognize the pop culture version of this viewpoint from Oliver Stone's Wall Street where Gordon Gekko states unabashedly, "Greed is good". Capitalism works more efficiently than a demand economy (whether that be at the direction of a monarch, dictator, or communist planning committee) because it spreads out the decision making, allowing individuals and companies to best decide where to invest their time, effort, and capital. Capitalism is indeed the best economic system that mankind has thus far developed, there's no question that it creates more wealth and opportunity than its rivals, but that does not mean that Capitalism, left unregulated or uncontrolled, is by nature any more "Christian" than the less-efficient systems that it outproduces.
As an example of how unfettered Capitalism can be hostile to the morals and principles of Christianity, consider the case of Trevor Foltz an American child from Rhode Island whose life saving medication for seizures has risen in cost from $40 a vial in the year 2000, to $39,000 a vial in 2018, an astounding 97,000% increase in less than 20 years. Please, read the whole article in the link, before finishing this post, it is worth your time.
What then should a Christian perspective be regarding the tendency of Capitalism to reward greed on a level such as this?
What then should a Christian perspective be regarding the tendency of Capitalism to let slip through the cracks the most needy and vulnerable among us?
This is not a post about a proposed solution to problems such as those encountered by the Foltz family, not an advocacy for a particular way to regulate the Health Care industry, nor it is support for or criticism of, a particular politician or party. What this is, instead, is a call for reflection on the part of those committed to following the example and teachings of Jesus Christ, as to how they ought to think, feel, and act in response to the inevitable abuses of the capitalist system. If Christians think, feel, and act like people whose first priority is imitating Jesus Christ, the subsequent questions of how or what can/should be done in our particular political and economic circumstances to remedy the flaws particular to capitalism that have become manifest, have a chance of being answered with wisdom.
What then is the attitude of the Word of God, our definitive guide for morality, regarding the topics of greed and those in need? You might not believe it from what Christians often focus upon, but the primary topic regarding our interactions with our fellow man in the Bible is money. The Bible repeatedly, in strong and foreboding terms, rejects greed and compels the people of God to be generous with those in need. A few examples will suffice to demonstrate the pattern:
Deuteronomy 15:11There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.
Deuteronomy 24:17 Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge.
Matthew 6:24 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.
Luke 12:15 Then he said to them, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”
These are 4 examples, all part of larger conversations within Scripture about the issues of money, greed, justice, and generosity. There are literally hundreds of other references related to a economic issues (both relating to personal behavior and that of a nation as a whole) for the people of God contained in the Scriptures, whether it be Israel or the Church, that speak to the seriousness to God (and thus to us) of how we treat those in need.
If the system, whatever it may be, rewards a select few with riches beyond the scale of ancient kings, and leaves by the wayside without help a multitude beyond count, then that system cannot be just, nor morally upright, as it is. Such as system would need to be held accountable for its excesses and flaws, it would need to be made to remember those being left behind, even if by design it does not naturally do so. No economic system is perfect, just as no political system is perfect. There will be flaws, there will be injustices, and therefore there needs to be advocates who champion the poor, the downtrodden, the orphans, aliens, widows, and outcasts, a role that is tailor made for those who would be disciples of Jesus.
