The Economics Of Grace Summary

However Berger underlines Weber’s point that religious ideas alone are not enough to produce economic development. He says that natural resources are also needed. For example while Protestantism has grown in northern Brazil, the religion lacks resources and remains backwards. By contrast, the south, which is developing rapidly, has both a work ethic derived from Pentecostalism and the necessary resources.

One feature of globalization that creates challenges for Christians who are attempting to live out their values in their everyday life is the disposable lifestyle that it enables. In his essay “The Total Economy”, Wendell Berry lays out the logistics of this lifestyle in no uncertain terms. He explains that there are two variables in this equation that allows the cheap production and therefore large profit margin: consumers with surplus money, and a surplus of labor and raw materials. Even as a “poor college student”, I still have a surplus of money at my disposal. The things that I want or “need” are always on the shelf at Walmart, or a click away on the Amazon website. It is easy to buy things cheaply, and

John E. Stapleford’s book called Bulls, Bears, and Golden Calves is a great insight into the Christian views of economics of today’s world and the way we view it. There are a number of points that Stapleford talks about in this book from biblical times to Christopher Columbus’ times. This book narrates just how Christians should behave and view the problems of the past and the problems of today. Overall, I feel the book is very in-depth and concise on the way some issues should be observed. Stapleford does a great job including references and bible verses to support his positions.

In the “Gospel of wealth”, Andrew Carnegie argues that it is the duty of the wealthy entrepreneur who has amassed a great fortune during their lifetime, to give back to those less fortunate. Greed and selfishness may force some readers to see these arguments as preposterous; however, greed is a key ingredient in successful competition. It forces competitors to perform at a higher level than their peers in hopes of obtaining more money and individual wealth. A capitalist society that allows this wealth to accumulate in the hands of the few might be beneficial to the human race because it could promote competition between companies; it might ensure health care for everyone no matter their social standing, and parks and recreation could

28). He describes wealth as a “…blessing to mankind,” (Gladden, 8). Gladden’s perspective of causality dissents from Weber and Sellers; he believes that, “…one effect invariably produced by Christianity upon an uncivilized people receiving it is to multiply the wealth of that people,” (Gladden, 5). He argues, Protestantism, and ultimately Christianity, cause people to desire material goods (Class notes, Feb. 28). Thus, Christianity cannot be against capitalism without contradicting itself (Gladden, 8). Gladden’s evidence for his argument stems from the Bible. Gladden contends that there are statements in the Old Testament in which “…the possession and the increase of wealth are adduced as proofs of the favor of God,” (Gladded, 6). Wherefore, the New Testament supplements this argument by clarifying that is expected for men to accumulate wealth and possessions, but also God admonishes people valuing material goods over spiritual good, but not material wealth itself (Gladden,6). That is, people are meant to value spiritual well-being over material goods, but also remember they are commanded to be “fruitful” on earth and thus produce and amass wealth (Gladden, 7). Finally, Gladden realizes capitalism is not the problem; the problem is the unequal distribution of wealth (Class Notes, Feb. 28). He says, “No possible system will remove all

Hart describes early Christians as a group of extremists, with an unrealistic set of priorities economically, civically, socially, and even in ways religiously. Hart goes into great detail of his evidence of this by examining the position of the first Christians on the accumulation of wealth. In his findings from the original koine Greek text, Hart points out that the idea that accumulating wealth is not inherently bad as long as we don’t abuse it is not, in fact, the position the first Christians had. While he did concede that modern Christian’s have come to understand this false idea as a “truism”, he points out that the original language and attitude of the first Christians towards

This dramatic increase resulted in great periods of growth and invention (Hatzifotis, 2017). Max Weber’s The Protestant Ethic and the Spirit of Capitalism looked at the relationship between Protestantism and the emergence of modern capitalism. He discussed how Protestant’s involvement in business and profiting was

Stapleford presents a strong analysis of economic issues with a Christian perception that aligns with Biblical truths. He urges his audience to avoid the temptation of idolatry and materialism but to live a selfless life of sacrifice. Stapleford claims that “there is sanctity in all of labor, and without God’s involvement human labor is futile. In whatever we do, Christians are to do it heartily as unto the Lord, for we do not labor for the food that perishes but for the food that endures to everlasting life” (Stapleford, 2009).

Poverty has many negative effects on many people. In this paper I will be focusing on how poverty effects a person’s faith. Will this person’s life values and meanings become more centered on wealth, power, and materialism? I will view how this is sometimes the case in popular culture, sociological studies, and even my own life.

It can be characterised as a wholesale commodification of religion, that is the selling-off of religious buildings, ideas and claims to authenticity in service to individual/ corporate profit and the promotion of a particular worldview and mode of life, namely corporate capitalism” (15). Carrette and King are making an important observation that religion has become a good that can be sold and traded through the idea that spirituality is a certain way of living. The “Prosperity Gospel” falls into this spirituality trap that Carrette and King address. The “ideas and claims” are seen when prosperity preachers tell their congregations that monetary donations will lead to an increase in personal wealth, and to better health. Meanwhile the “promotion of a particular worldview and mode of life” is apparent when prosperity preachers teach their followers that money and property are essential in God’s plan for them, and it is a sign of their spirituality when they prosper. In addition, the “selling-off of religious buildings” can be found in the numerous mega-churches and multi-million dollar mansions that prosperity preachers inhabit. The wealth of these places sell the idea that fancy buildings are signs of a healthy spiritual lifestyle being lived in God’s favor. Overall,

“What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul” (NIV Matthew 16:26).

The Catholic church and the economy is not a phrase one hears regularly. However, I am not advocating that the church join the market, rather it should address the fundamental issues in the global market, especially dealing with capitalism and imperialism. Much like in ecology, we have been aware of the widening gap between the developing world and the post-industrial world for quite a few years and yet it just continued to widen. The super wealthy are controlling and allocating the money in the world and often this leads to suffering for those who are living in a developing nation. Even when large companies provide employment for workers in developing countries, the work is often dangerous and has long hours, not to mention little pay. As a universal body, the Catholic church has the ability to speak out against this and deliberate what is closest to God’s calling for each of the nation. It would not only benefit the people in poverty, but nations which are on the brink of economic collapse across the world, including Europe. By making the church’s moral teachings on this subject clear, the church can encourage its community across the world to try and make a positive change. While this is happening on a large scale between countries, this wealth gap is also seen within a country’s economy as well. Not only will becoming more balance benefit the world, but it will support the many Catholics in the

Grace is defined as “divine help or strength … given through the mercy and love of God.” This grace can help us serve beyond our capacity to love, and in the scriptures grace is frequently used to connote a strengthening or

When it came to the Theology of Prosperity we discovered that it boiled down to this: those who have money, health, and are essentially successful in every facet of life have been rewarded for their faith in God. This theology predicts that those who are not successful in every aspect of their lives, whether it be financially, martially, health, general well-being, have not been completely faithful to God. The Theology of Prosperity (Also referred to as ‘Prosperity Gospel,’

The way of grace, are the ways God works grace into our spirits, from before the time we come to know him through the day we are magnified with Christ in the next lifetime. Some of the means are, denying ourselves and taking up our cross. Others are categorical and initiated, like prayer, probing Scripture, the Lord’s Supper, fasting, and attending Christian get-togethers. Even the infrastructure of Methodism, with its accentuation on discipleship and purification through small group amassments, may be viewed a means of grace.