#JesusEconomics

Imagine Jesus as a financial advisor, or maybe as an economic consultant to presidents and prime ministers…

“Okay, here’s my plan (endorsed by God): I’ve come to bring good news to the poor, to proclaim a ‘year of God’s favour’ – a Jubilee where all debts are forgiven.” (Luke 4:18-19) #JesusEconomics

“You who are poor, you who are hungry, *you* are the ones blessed by God. God’s political agenda favours *you*. The wealthy? You’re on the wrong side of history. Nothing but woe for you.” (Luke 6:20-21, 24-25) #JesusEconomics

“Give to everyone who begs from you. Yes, everyone. If someone in need steals something from you, let them keep it.” (Luke 6:30-31) #JesusEconomics

“Don’t lend only to those who can repay you. Lend, expecting nothing in return. Yes, nothing.” (Luke 6:34-36) #JesusEconomics

“If you simply want to preserve your life you’re going to lose it. There’s no profit in gaining the whole world if you lose your soul in the process!” (Luke 9:23-25) #JesusEconomics

“It’s true: a labourer deserves a fair wage. So share peaceful hospitality and enjoy food and drink together. Oh, and heal the sick among you, freely. This is God’s political agenda.” (Luke 10:5-9) #JesusEconomics

“That ‘heal the sick freely’ thing? I meant it. Even when it’s a foreigner, an enemy, someone you despise. They are your neighbour, and loving our neighbour is right up there with loving God.” (Luke 10:25-37) #JesusEconomics

“We need to yearn for God’s political agenda to be implemented. This means ‘daily bread’ for all of us. This means forgiving debts others owe us. Amen.” (Luke 11:2-4) #JesusEconomics

“We need to guard ourselves against every form of greed, always wanting more and bigger and better. True life is not about possessing things.” (Luke 12:15-21) #JesusEconomics

“We need to strive for God’s political agenda, and all our basic needs will be met.” (Luke 12:22-31) #JesusEconomics

“Sell your possessions before they possess you. Give to the poor and needy. Make these your treasure, for these are what is treasured by God.” (Luke 12:33-34) #JesusEconomics

“Don’t throw a party – or a state dinner – for those who can repay you. Lay out a feast for those who *can’t* repay you, especially those society most ignores – after all, they’re the ones who most need it.” (Luke 14:12-14) #JesusEconomics

“If you’re going to do a project you make sure you’ve got enough to pay for it. You might think this means you should save up every penny for yourself. Nope! It means you need to give up the whole idea of possessing anything yourself.” (Luke 14:25-33) #JesusEconomics

“Just to be clear: wealth is a god who will enslave you. Instead, become slaves of God who gives you freedom. Make your choice: you cannot serve both God and money. You cannot serve both God and The Economy.” (Luke 16:13) #JesusEconomics

“Here’s a story: Rich man ignores poor man right next door. Rich man dies. Poor man dies. Poor man goes to heaven. Rich man goes to hell. He should have listened to Moses and the prophets!” (Luke 16:19-31) #JesusEconomics

“If the wealthy refuse to distribute their wealth equitably, they’re not participating in God’s political agenda. They’re not ‘saved,’ no matter what they say. But God can work miracles!” (Luke 18:18-27) #JesusEconomics

“Here’s a better story: Rich man got rich by robbing from the poor. Rich man repents, gives half his wealth to the poor and pays back four times what he defrauded others. This is a billionaire who got ‘saved’!” (Luke 19:1-10) #JesusEconomics

“Yes, pay your taxes. Give to human rulers what they think they need: it’s only money. But make sure you give to God what belongs to God: ‘The earth is God’s and everything in it.'” (Luke 20:21-25) #JesusEconomics

“A poor woman who gives her entire widow’s pension for a good cause has given more than a multi-billionaire donating a hundred million dollars for a university with his name on it.” (Luke 21:1-4) #JesusEconomics

The Gospel of the Lord. #TheGospelAccordingToLuke #JesusEconomics

On Giving to Your Local Church

The Christmas season is often called “the season of giving.” Those of us who follow this tradition, whether Christian or not, give and receive gifts this time of year. For some Christians, this includes giving a little extra to their local church—an especially helpful gift at a time of year when many churches are struggling to meet their budgets.

Giving to local churches has declined in recent decades. To a certain extent this has simply followed the similar decline in membership and attendance, but there are other reasons also. Fewer people are donating to charity than in the past, and, when they do give, their donations are going to a wider variety of causes and organizations.

This is not all bad. Large, cause-specific organizations like MCC or MDS can do things that a local church or even church conference cannot do. But this does raise a question: Why should Christians give to their local church at all?

The New Testament has quite a bit to say about money, including giving within the local gathering of believers, the local church.

In stark contrast to the Old Testament expectation based on the Law of Moses, the New Testament ideal is not a “tithe,” everyone giving a set percentage of their income (say, 10%), but rather “generous giving according to one’s means” (e.g. 2 Cor 8:9-15). This frees those who have little from the burden of giving a tithe they cannot afford, a tithe that can leave them without enough for their own necessities. It also frees those who have much to give more than a mere 10% when they can certainly afford to do so.

The New Testament describes at least two broad reasons for giving within the context of the local church.

The earliest Christians gave to support the preaching and teaching ministry of the church. “Let the elders who rule well be considered worthy of double honour [that is, respect plus remuneration], especially those who labor in preaching and teaching” (1 Tim 5:17). This was based on the teaching of Jesus that “the laborer deserves to be paid” (Luke 10:7; 1 Tim 5:18); or, as Paul puts it, “the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Cor 9:4-14).

The earliest Christians also gave to help those in material need, both those within the church and those beyond it. Within the local congregation this was predominantly widows, who were some of the most economically vulnerable people in society (Acts 6:1-6; 1 Tim 5:3-16). Beyond the local congregation this was “the poor” more generally, including poor believers in other places (e.g. Gal 2:10; 2 Cor 8-10).

The goal of this giving was what might be called “essential economic equity”: to ensure that everyone had their basic material needs met, their “daily bread” (Matt 6:11). “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise” (Luke 3:11; cf. Jas 2:15-17; 1 John 3:17). “As it is written, ‘The one who had much did not have too much, and the one who had little did not have too little’” (2 Cor 8:15).

The motive for this giving? Following the teaching and example of Jesus. “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing” (Matt 25:31-46). “You know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich” (2 Cor 8:9).

Things have evolved since the New Testament era, some would say not entirely for the better. Now most churches have full budgets that include everything from church facilities to staff salaries to programs in education and outreach and more. That’s some ways away from small gatherings of believers pooling their money to pay the elder teaching on a given Lord’s Day, or to provide food for the widows and orphans among them without family support.

Still, the New Testament teachings on local church giving can guide us today. They should prompt us to ask some probing questions of ourselves as churches and as individual Christians.

  • To what extent do our church budgets reflect the core ministries of the church? Do they support the teaching of Scripture and the preaching of the gospel? Do they assist those in material need, both within the church and beyond it? If not, what needs to change?
  • Am I truly giving generously according to my means? If my basic needs are met through my income, can I give more than I already am?
  • Do I really value my church’s preaching and teaching ministries, enough to show it not only through my attendance at worship services, Bible studies, and Sunday school, but also through my financial support?
  • Do I really need that [insert first-world comfort item here], when there are people in the world, even right in my church and community, who are struggling simply to feed and clothe and house themselves and their families?

Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work. (2 Cor 9:7-8)

I’m an Atheist

Okay, it’s confession time: I’m an atheist.

It’s true. But probably not in the way you’re thinking.

atheistEarly Christians were sometimes called “atheists,” did you know that? Not because they didn’t believe in God, but because they didn’t believe in the Romans’ gods. In a world in which there were many “gods” and “lords,” for Christians there was only the one true God, the Creator, and one true Lord, Jesus.

So this is what I mean when I say I’m an atheist. I’m using the word in its ancient sense. I mean there are plenty of “gods” that I don’t believe in—even some that are popular among Christians. Some of these are “gods” that I simply do not believe exist. Others are “gods” that, even if they do exist, do not hold my allegiance.

Here are a few of these gods I don’t believe in:

I don’t believe in a god who is a “supernatural being.” That is, I do not believe God is a bigger, stronger, and smarter version of ourselves—who also happens to be immortal and invisible. In fact, I do not believe God is “a being” at all, as if God is merely one being among many in the universe, albeit the most powerful one. Instead, I believe God is being itself, the One “in whom we live and move and have our being,” the One “from whom and through whom and for whom are all things.” God is that without which nothing would exist. God is being, not merely a being.

I gave up looking for “evidence” of God a long time ago, or denying God’s existence for lack of such evidence: “a being” might leave traces of its existence, but “being” just is. I also no longer look to God as an all-controlling chess master, or a benevolent grandparent, or a strict police officer. Some of these sorts of projections of ourselves are helpful metaphors, useful analogies for God (like God as “father” or “mother”). Others, I’m convinced, are distortions of the true and living God (like God as all-controlling chess master).

I don’t believe in a god who is simply a force, some kind of energy field or “higher power.” (Great, I just ticked off two groups I like: Star Wars fans and Alcoholics Anonymous.) Rather, I believe God is person—not only “personal” but personhood itself, consciousness itself, awareness of self in distinction from other and in relation to other. Just as there is something rather than nothing because God is, so also there is consciousness in the universe because God is.

I don’t believe in a god who commits violence, or commands it, or even endorses it. I believe “God is love”—not only “loving” but love itself, the giving of self for other, for the good of the other. God cannot be other than love; God cannot not love. God always and only works for the good of the other. That which brings flourishing life and well-being: this is God. That which damages or degrades or destroys: this is not-God. Just as there is something rather than nothing because God is, and there is consciousness in the universe because God is, so also there is good in the world because God is.

This is a hard thing for most Christians to accept, partly because many passages in the Bible don’t reflect this view of God, and partly, I think if we’re honest, because we like having a way to justify our own violence. Not outlandish, over-the-top violence, of course. Just our civilized violence, our sanitized violence: the death of vicious enemies over there, or of condemned criminals among us here, demons all. Yet because of Jesus I am convinced that God is love, not harm, and that God brings life, not death—even for enemies and criminals. Isn’t that the gospel?

I don’t believe in the gods “Prosperity” and “Security.” “Prosperity” goes by other names: “Wealth,” “Profit,” or simply “Success.” Jesus called it “Mammon,” and he said one cannot serve both this god and the one true God. Then there’s “Security,” also known as “Comfort” or “Safety.” Prosperity and Security are the twin gods of the modern nation-state. Listen to any political campaign, and these gods are sure to be invoked: “The Economy” and “National Security,” they’re often called. These twins are sacrosanct: they are so obviously good things, who would dare to question them? Who doesn’t want prosperity and security for themselves and those they love?

Yet Jesus never promised prosperity and security to his followers, and he so dramatically gave these up himself. The problem with them? When prosperity and security hold our highest allegiance, whether as individuals or as a society or as a nation during an election year, then we pursue them at the expense of others—including the ailing earth, the needy neighbour, the suffering stranger, and the enemy “other.” The end result is only loss for us all.

There’s a whole pantheon of gods I don’t believe in: the powers-that-be, or the “powers of this age.” These are all our social and political and economic structures and systems, along with the human leaders that support them and the internal “spirit” or ethos that drives them. Presidents and prime ministers, governments and administrations, nations and nationalism, kingdoms and empire, colonialism and racism, theocracy and democracy, capitalism and socialism and so many more.

These, too, are not all inherently bad. Some can bring social order out of chaos, after all. Many even originate out of a desire for the common good. But when we put all our hope in these people and processes, when we give our total allegiance to a nation or an ideology, we’re giving them a power that only belongs to God. Then we’re sure to be disappointed and that power will probably be abused. And when these powers-that-be perpetuate structural evil or systemic injustice, they become “evil powers.” And then they must be resisted, not followed; they must be defied, not deified. Some can be redeemed, but only through deep, collective repentance.

I admit it, I’m an atheist. But by that I simply mean I’m with the Apostle Paul: “There is no God but one. Indeed, even though there may be so-called gods in heaven or on earth—as in fact there are many gods and many lords—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist” (1 Cor 8:4-6).

Related to modern atheism is another term: humanism. Check out Humanist Canada’s website to learn more. Many Christians have been “humanists” since humanist ideals were first formulated in the late Renaissance. I consider myself to be in the tradition of “Christian humanism.”