Review: Being Consumed

December 19, 2016December 18, 2016 / rtrube54 / 1 Comment

Being Consumed: Economics and Christian Desire, William T. Cavanaugh. Grand Rapids: Wm. B. Eerdmans, 2008.

Summary: An extended essay in theological reflection from a Catholic perspective on the economic realities of the free market, consumer culture, globalization, and scarcity.

There is something more than vaguely disturbing in the word consumer as it is applied to human beings. It suggests an idea of “I shop, therefore I am” and calls up reminders of the biblical warning that we risk our souls when we define our lives by the abundance of our possessions.

In a mere one hundred pages, William Cavanaugh explores four aspects of our economic activity and how Catholic theological resources might more richly inform our lives in these areas. He explores the free market, our consumer culture, the phenomenon of globalization and that of scarcity.

Each of his four chapters explores one of these issues under a pair of opposing terms:

Freedom and unfreedom. Moving beyond classic definitions of the free market he considers the question of the end or telos of transactions as crucial in defining freedom, drawing upon Augustine and the idea of human flourishing as critical in defining whether a transaction is truly “free.”
Detachment and attachment. Here he explores the relation of the consumer and producer and how we are often detached from the product we are consuming. The Eucharist calls us into deeper attachment as it both consumed, and consumes us in union with Christ.
Global and the local considers the phenomenon of globalization and the false ideal of the many and the one that loses the individual in the global market. He draws upon the Triune God and the incarnation of Christ as God and man as well as the Catholic Church in properly modeling the life of the many and the one.
Scarcity and abundance discusses the basic reality of many economic transactions that assume scarcity and that some gain at the loss of others. Much of this has to do with the hunger of human beings who gain and yet want more. Once again, Cavanaugh appeals to the Eucharist and the offer of abundant life found in Christ that bids us into a culture of communion with the poor.

This is not a book on economic policy for the nations. He describes his book as “a contribution to a kind of theological microeconomics.” While at points he cites examples of the inequities that result from free market economics, rather than to attack or attempt to change the structures, he commends personal and communal practices for Christians from purchasing fair trade products to Community Supported Agriculture and other efforts that connect buyers and sellers directly and the Economy of Communion Project where businesses dedicate one-third of profits to direct aid to the poor, a third to educational projects, and a third for business development.

The strength of this book is that in quite a concise way, Cavanaugh introduces those from outside that Catholic tradition to the rich body of theological resources from which one may draw in economic thinking. However, the book does seem to be short both on application, and some of the resources like a bibliography or “for further reading” other than the works cited in the text. The one merit is that most of the concrete applications come out of the author’s own experiences or other existing programs rather than untested proposals.

Cavanaugh does not address how Christians might engage the larger issues of globalization and capitalist economics, and one senses his approach is actually more of a “Christ against culture” one of personal and communal economic alternatives to the system. For a somewhat different take, one might read this alongside Just Capitalism (review forthcoming) by Brent Waters, which offers a defense of economic globalization and capitalism, while being aware of its shortcomings. It seems to me that Waters addresses what it is to be in the world; Cavanaugh what it means to be not of it (cf. John 17:14-16). Since both seem to be the call of a disciple this side of eternity, then both of these voices may have important words for us.

Review: Money and Possessions

August 30, 2016August 29, 2016 / rtrube54 / 1 Comment

Money and Possessions (Interpretation: Resources for the Use of Scripture in the Church), Walter Brueggemann. Louisville: Westminster John Knox Press, 2016 (forthcoming September 2, 2016)

Summary: A survey of the teaching of canonical scripture on the subject of money and possessions focusing on these as gift of God, meant for the mutual benefit of neighbors, and marred by extractive economics creating disparities of rich and poor, privileged and oppressed.

I’ve often remarked that the Bible has more to say about money than heaven or hell or a host of other topics. What we often treat as “nobody’s business” the scriptures treat as a matter of deep concern to God. And that is clearly evident in this new book by venerable Old Testament scholar Walter Brueggemann.

Brueggeman proposes six theses that he believes summarize the teaching of the biblical texts:

Money and possessions are gifts of God.
Money and possessions are received as rewards for obedience.
Money and possessions belong to God and are held in trust by human persons in community.
Money and possessions are sources of social injustice.
Money and possessions are to be shared in a neighborly way.
Money and possessions are seductions that lead to idolatry.

The rest of the book considers the different parts of the canon and how these illustrate and develop these theses. He begins with the Pentateuch and the tenth commandment’s prohibition of coveting, emblematic of the breakdown of neighborly sharing of resources. He explores the development of the kingdom of Israel, the hopes of justice and the ways kings become involved in “extractive” practices (one of Brueggemann’s favorite words for social injustices around money). The psalms focus on both Torah and Temple and source money and possessions in the gifts of God, the worship of God, and the trust reposed in kings. Turning to the prophets, we see their message against idolatrous wealth, the loss of exile, and restoration and another chance at neighborliness. The five festal scrolls include the tale of Ruth, a marvelous illustration of loss and redemption with economic implications.

Turning to the New Testament, we see how much money and possessions play a role in the teaching of Jesus who proposes an alternative economy for an alternative kingdom. In Acts we witness the extension of neighborly community against the backdrop of the ultimate extractive empire of imperial Rome. Paul’s works speak of divine generosity (“grace”) to be mirrored in human generosity epitomized in Paul’s collections for Jerusalem. The Pastorals and James warn of the dangers of riches and partiality to the rich and the requirements of true religion. Revelation speaks of the ultimate alternative to Rome (Brueggemann takes a preterist reading believing all or most of Revelation was primarily relevant to the time in which it was written).

This is not a highly technical work which makes it useful for lay adult education efforts. Brueggemann is not bashful when it comes to drawing contemporary parallels to the biblical text and a group using this book might take issue with his social justice positions. Where it is most useful is in identifying the many biblical texts that deal with the subject of money and possessions and providing helpful commentary and context for discussing these passages. If indeed this is used as a resource for the study of and use of scripture in the church as is the intent of this series, it can be quite helpful in summarizing what we find in scripture, and proposing a basic rubric of biblical theology of money and possessions around his six theses.

______________________________

Disclosure of Material Connection: I received this book free from the publisher via a pre-publication e-galley through Edelweiss. I was not required to write a positive review. The opinions I have expressed are my own.

Review: Covenant Economics

August 4, 2016August 4, 2016 / rtrube54 / 3 Comments

Covenant Economics: A Biblical Vision of Justice for All, Richard A. Horsley. Louisville: Westminster John Knox Press, 2009.

Summary: A biblical study of how God’s covenant with Israel, including the New Testament appropriation of that covenant was intended to shape economic life and justice for Israel and “assemblies” in the New Testament era, with application to modern economic life and the “covenant” our government has with its people.

Richard Horsley begins this study with an interesting contention: that the founding documents of the United States articulate a kind of covenant between government and people that has not only political but economic implications and obligations around our “life, liberty, and pursuit of happiness.” There were frequent references to this in early discourse but a growing disconnect with the growth of giant corporations and multi-national interests in the more recent past and present. With these changes has come an erosion of a “covenant commitment” to economic justice for all.

In this book, Horsley frames an argument for economic justice based on another covenant, that of God with Israel. He begins by contrasting the covenant life of Israel with the imperial civilizations, which were often oppressive of the economic interests of their people. God’s covenant with Israel, he demonstrates concerns not just religious life but protects the economic interests of the people with various provisions from gleaning, to debt forgiveness and no-interest loans, to reversion of the land to its original owners in the Jubilee year. In the books of the Prophets, he shows that a significant theme of the prophets were the breaches of economic justice as Israel’s kings acted like the kings of surrounding nations and the rich unjustly expanded their holdings at the expense of fellow Israelites.

Horsley then considers the New Testament and finds in the teaching of Jesus extensive material that subverts the Roman domination and priestly oppression under which the Jews lived. In doing so, Jesus appropriates the covenant economics of Israel to this new situation as he calls for mutual sharing and blesses the poor. After considering particularly Mark and Luke, he turns to the communities the Apostle Paul was in touch with, as well as those addressed by the Gospel of Matthew, showing that these “assemblies” were not just liturgical bodies but organized around economic principles of mutual care as a kind of “counter-culture” in a Roman dominated world, albeit one still under Roman rule. His concluding chapter then considers the implications of covenant economics in scripture to how the contemporary church orders its own economic life and engages economic injustices in the broader society.

The value of this work is that it is a biblical study of the economic material in scripture, often overlooked in overly spiritualized and privatized readings of scripture. His challenges of Christians to disengage from the economic captivities of our contemporary society and to stand against economic injustices are welcome and important words.

At the same time, it felt at times that Horsley reduced the teaching of scripture to economics, or at least did not relate this teaching to other themes that might strengthen his case. For example, relating economics to soteriology may emphasize the basis of a “non-zero sum game” approach to economics in the grace of God who gives lavishly and undeservedly to his people. Similar, the lack of a connection of economics to eschatology severs a tie of economics to the just order that will pertain in the new creation, that motivates the pursuit of economic justice now.

I also wonder about both the historicity of the purported covenant in American history, and also the equation of a covenant between a government and its people with a covenant between God and his people. Does this feed into the strain of American exceptionalism that is foreign to a kingdom of people of every nation, tribe and tongue? I don’t think this was Horsley’s intent, but I could see the material being appropriated in this way.

Horsley writes this book for an adult education context. It is readable and provides good explanations of any technical matters. Each chapter includes questions that may be helpful for both individual reflection and group discussion. The work can definitely open eyes to the economic teaching of scripture, and used by a theologically-informed leader could be useful in helping a group wrestle with what economic faithfulness as followers of Christ might look like.

______________________________

The University Today: Economics

June 23, 2016June 22, 2016 / rtrube54 / 1 Comment

Education-Costs

This is the third of four posts on trends shaping the world of higher education today. The original audience for this material was the 2015 World Assembly of the International Fellowship of Evangelical Students, a gathering of collegiate ministry leaders from over 150 countries in Oaxtepec, Mexico. The two previous posts have dealt with internationalization, and technology.

This week, I turn to the economic issues shaping the landscape of higher education and consider the implications this has on research programs, the fate of academic programs, and access to higher education for prospective students from various socio-economic backgrounds. The questions I pose at the end concern the issues of justice and equity raised by these economic trends.

Economics:

Universities in most countries are facing economic pressures. In many settings, state subsidies of higher education has been significantly cut. Part of this reflects the massive debt loads many countries are facing. This also is reflected in changes in global research funding trends. The U.S. accounted for 37 % of research funding in 2001, but only 30% in 2011. EU funding dropped from 26 to 22 % in the same period while East and Southeast Asia research funding increased from 25 to 34 %.[1]

What these economic pressures have led to is the increasing corporatization of the university. Academic departments are being treated as “profit centers” and expansions or cuts in programs are determined almost solely on the basis of revenues generated. There has been a spate of articles in American media about the growth of the administrative class while growth in tenured faculty positions has been far slower, and universities increasingly rely upon lecturers or adjunct faculty to control costs.

One of the factors that drive international student enrollments is that many are subsidized by their governments or represent the economic elites of their countries and can afford to pay premium tuitions, enhancing the bottom lines of cash-strapped institutions.

The other economic issue is that students and their families are bearing increasing financial burdens for education, and this may lead to a new elitism in education. Student debt in the U.S. is currently estimated at $1.3 trillion dollars.[2] In countries where the cost of education is increasingly shifted to students, there is a danger of accentuating class divisions and opportunity inequities.

Questions:

How might we advocate for shalom and justice in the university as it struggles with issues of cost?
What ought to be our response if we find ourselves in the elite, or ministering to the cultural elites on our campuses?

[1] http://www.nsf.gov/statistics/seind14/index.cfm/chapter-4/c4s2.htm (last accessed 6/22/2016).

[2] http://www.cnbc.com/2015/03/10/student-loan-initiatives-could-benefit-40m-borrowers.html (last accessed 6/22/2016).