WEALTHCREATIONANDTHEPOOR

WEALTHCREATIONANDTHEPOOR

Global Consultation on Wealth Creation for

Transformation

March 2017

lausanne.org • bamglobal.org

WEALTHCREATIONANDTHEPOOR

ApaperfromtheGlobalConsultationonWealthCreationforTransformation

organizedbytheLausanneMovementandBAMGlobalinChiangMai,Thailand,inMarch2017.

© LausanneMovement&BAMGlobal

Permissionisgrantedtodistributethispaperforpersonalandeducationaluse,freeofcharge.Commercialuseisprohibited.Pleaseincludethisacknowledgementwhensharingandquoting:2017GlobalConsultationonWealthCreationforTransformation;LausanneMovement&BAMGlobal.WeencouragethedisseminationofthispaperandalsothevarioustranslationsoftheWealthCreationManifesto.

GlobalConsultationonWealthCreationforTransformationSeries:• WealthCreationandthePoor• RoleoftheChurchinWealthCreation• WealthCreation:BiblicalViewsandPerspectives• WealthCreationandtheStewardshipofCreation• WealthCreationwithinGlobalCulturalPerspectives• TheWealthCreators• WealthCreationandJustice

Formoreinformationcontact:info@lausanne.org•info@bamglobal.org

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TABLEOFCONTENTS

Foreword..................................................................................................................................5

WealthCreationManifesto......................................................................................................7

ExecutiveSummary:WealthCreationandthePoor.................................................................9

WealthCreationandthePoor................................................................................................11

1.0Understandingwealthcreationinthecontextofglobalpoverty.................................11

2.0WhatistheChristianresponsetotheproblemofglobalpoverty?..............................15

3.0Whatistherole/responsibilityofaChristianincreatingwealth?................................29

4.0Whatresourcesareavailableforthistopic?................................................................38

Appendix.................................................................................................................................42

Endnotes.................................................................................................................................45

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Foreword

‘RemembertheLORDyourGod,foritishewhogivesyoutheabilitytoproducewealth’(Deut8:18).TheBibletalksaboutwealthinthreeways;oneisbadandtwoaregood.Hoardingofwealthiscondemned.Sharingofwealthisencouraged.Creationofwealthisbothagodlygiftandacommand,andthereisnowealthtobesharedunlessithasfirstbeencreated.Butalltoooftentheissueofwealthcreationismisunderstood,neglected,orevenrejected.Thesamethingappliestowealthcreators.TheGlobalConsultationonTheRoleofWealthCreationforHolisticTransformationaimedataddressingthat.Wewereabout30peoplefrom20nations,primarilyfromthebusinessworld,andalsofromchurch,missionsandacademia.DuringtheConsultationprocess2016–2017wediscussedvariousaspectsofwealthcreation,includingjustice,poverty,biblicalfoundations,culture,wealthcreators,stewardshipofcreationandtheroleofthechurch.ThefindingshavebeensummarizedintheWealthCreationManifesto,andwillalsobepublishedinseveralreportsandabook,aswellasaneducationalvideo.Allthesecontainawealthofknowledgeandinsights,basedontheScriptures,rootedinhistoryandinformedbypresent-dayconversationsandexamples.Goldinthegroundhasnoparticularvalueuntilitisdiscovered,extracted,andtraded.Using

themetaphorofminingletmementionthree‘goldmines’thatwehavesoughttodiginto

duringourConsultationprocess.

ThebiblicalgoldmineFromtheManifesto:‘WealthcreationisrootedinGodtheCreator,whocreatedaworldthat

flourisheswithabundanceanddiversity.WearecreatedinGod’simage,toco-createwith

himandforhim,tocreateproductsandservicesforthecommongood.Wealthcreationisa

holycalling,andaGod-givengift,whichiscommendedintheBible.’Thereisalotmoregoldtobefoundinthebiblicalgoldmine.ThehistoricalgoldmineWealthcreationleadingtotransformationisnotnew.FromtheManifesto:‘Wealthcreation

throughbusinesshasprovenpowertoliftpeopleandnationsoutofpoverty.’Therearemanystoriesofholistictransformationthroughwealthcreationthroughouthistory,andsomearestilluntold.Wealthcreationhasahistoryandweneedtoexploreitfurther.Throughourreportsyoucandigintohistoricalgoldmines.

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TheglobalgoldmineWealthcreationisnotaWesternorrich-worldphenomenon.Manymenandwomenaremakingadifferencethroughbusinessesonallcontinents.FromtheManifesto:‘Wealth

creatorsshouldbeaffirmedbytheChurch,andequippedanddeployedtoserveinthe

marketplaceamongallpeoplesandnations.’Weneedtolearnfromthemandothersandtoextracttheglobalgold,alsofoundinthesereports.DiscoverandextracttheintellectualwealthintheManifesto,thereportsandbooksaswellasthevideo,andletthemaddvaluetoyourlifeandwork.Sharewithothers.PleasestartbyreadingtheWealthCreationManifesto.Itwillgiveyouacontextandaframeworktobetterunderstandeachreport.MatsTunehag

ChairmanoftheConveningTeam

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WealthCreationManifesto

BackgroundTheLausanneMovementandBAMGlobalorganizedaGlobalConsultationonTheRoleofWealthCreationforHolisticTransformation,inChiangMai,Thailand,inMarch2017.About30peoplefrom20nationsparticipated,primarilyfromthebusinessworld,andalsofromchurch,missionsandacademia.Thefindingswillbepublishedinseveralpapersandabook,aswellasaneducationalvideo.ThisManifestoconveystheessentialsofourdeliberationsbeforeandduringtheConsultation.Affirmations

1. WealthcreationisrootedinGodtheCreator,whocreatedaworldthatflourisheswithabundanceanddiversity.

2. WearecreatedinGod’simage,toco-createwithhimandforhim,tocreateproductsandservicesforthecommongood.

3. Wealthcreationisaholycalling,andaGod-givengift,whichiscommendedintheBible.

4. WealthcreatorsshouldbeaffirmedbytheChurch,andequippedanddeployedtoserveinthemarketplaceamongallpeoplesandnations.

5. Wealthhoardingiswrong,andwealthsharingshouldbeencouraged,butthereisnowealthtobesharedunlessithasbeencreated.

6. Thereisauniversalcalltogenerosity,andcontentmentisavirtue,butmaterialsimplicityisapersonalchoice,andinvoluntarypovertyshouldbealleviated.

7. Thepurposeofwealthcreationthroughbusinessgoesbeyondgivinggenerously,althoughthatistobecommended;goodbusinesshasintrinsicvalueasameansofmaterialprovisionandcanbeanagentofpositivetransformationinsociety.

8. Businesshasaspecialcapacitytocreatefinancialwealth,butalsohasthepotentialtocreatedifferentkindsofwealthformanystakeholders,includingsocial,intellectual,physicalandspiritualwealth.

9. Wealthcreationthroughbusinesshasprovenpowertoliftpeopleandnationsoutofpoverty.

10. Wealthcreationmustalwaysbepursuedwithjusticeandaconcernforthepoor,andshouldbesensitivetoeachuniqueculturalcontext.

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11. Creationcareisnotoptional.Stewardshipofcreationandbusinesssolutionstoenvironmentalchallengesshouldbeanintegralpartofwealthcreationthroughbusiness.

AppealWepresenttheseaffirmationstotheChurchworldwide,andespeciallytoleadersinbusiness,church,government,andacademia.i

• Wecallthechurchtoembracewealthcreationascentraltoourmissionofholistictransformationofpeoplesandsocieties.

• Wecallforfresh,ongoingeffortstoequipandlaunchwealthcreatorstothatveryend.

• Wecallwealthcreatorstoperseverance,diligentlyusingtheirGod-givengiftstoserveGodandpeople.

AdmaioremDeigloriam—ForthegreatergloryofGod

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ExecutiveSummary:WealthCreationandthePoor

[Quotesinitalicsareexcerptsfromthereport,unlessotherwisestated.]Godhasalwaysshownaconcernforthepoor.Itisclearinlaws,commands,andpropheticactionsintheOldTestament.JesusandtheNewTestamentaffirmthis.Jesusevenemphasizedthecriticalimportanceofconcernforthepoorandneedyfromtheveryoutsetofhisministry(cfLuke4:18-19).Thus,astheWealthCreationManifestostates,‘wealthcreationmustalwaysbepursuedwithjusticeandaconcernforthepoor.’Thechurchhasfor2,000yearspracticallydemonstratedloveforthepoor,albeitprimarilythroughcharityresponses.Thereportgivessomeglimpsesoftheseinterventions.Povertycanbeseenastheabsenceofshalom(peace,harmony,wholeness,completeness,prosperity,andsafety)inallitsmeanings.Itisnotjustamatterofmoney;itcanalsoincludespiritualandsocialpoverty.Thereportalsodiscussesthedifferencebetweenabsoluteandrelativepoverty,aswellasvariouscausestopoverty.FromtheManifesto:‘Wealthcreationthroughbusinesshasprovenpowertoliftpeopleand

nationsoutofpoverty.’

Historyclearlyshowsthatincreasedproductionofgoodsandservicesliftpeopleandnationsoutofpoverty.Thereisbiblicalsupportforthisstrategy.Thiskindofwealthcreationiscorrelatedwithlifeexpectancy,lessdiseases,higherliteracy,andhealthierenvironment.Aidalonecannotachievethis.Thechurchhasmostoften‘respondedtopovertyandsufferingthroughcharityandaidfortemporaryandshort-termrelief.Yet,moreoftenthannot,thatresponsehasnotaddressed

long-termneeds,suchasemployment,andevenworse,theseinterventionshavehurt

detrimentallyinsteadofhelping.’Historically,thechurchhasmainlybeeninvolvedinwealthdistribution,andoverlookedtheimportanceofwealthcreation.‘Imaginetheincreaseinimpactifthechurchfullyembraced

itsmissiontocreatewealthinadditiontothedistributionofwealth.’Ourindividualresponsetopovertyisreviewedfromvariousaspects,whetherwearerichorpoor.Thisreportgoesontoarguefora‘needtocontinuemakingthiscrucialshift,fromthegiver-

receivermentalitytoatrulydignifiedapproachtowalkalongsidepeopleastheywork

themselvesoutofpoverty.’Tothatend,‘itistimetoengage,affirmandsupportaglobal

movementofentrepreneursandbusinessesofallsizes.’Werecognizetheintimaterelationshipbetweenworkandworship.Godcreatedustobecreative,alsoinbusiness;andwealthcanandshouldbecreated.FromtheManifesto:

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‘Wealthcreationisaholycalling,andaGod-givengift,whichiscommendedintheBible.’WealthcreationisgoodwhendoneforGodandforpeople.‘Godisnotopposedtomoney

andwealth,butheisopposedtowealthwrongfullygainedandwrongfulattitudestowards

it.However,forthepurposeofthispaper,wearefocusingonwealththathonorsGodinits

creationaswellasdistribution.’Thereportalsodealswithprosperitytheologyandliberationtheology.Itexaminestheseconceptsthroughthelensofthebiblicalcreationmandate.Entrepreneurs,professionalsandbusinessesareessentialforthecreationofwealth.FromtheManifesto:‘Goodbusinesshasintrinsicvalueasameansofmaterialprovisionandcan

beanagentofpositivetransformationinsociety.’Butthereportalsocoversthecrucialroleofgovernmentforpropertylawsandsecurity,forinfrastructureandeducation,aswellastheimportanceofruleoflaw.

Aswedobusiness,wecreatefinancial,social,cultural,intellectual,andspiritual

wealth....Thewealthwecreatehasthepotentialtomakeagreatdifferenceinthe

livesofindividuals,families,andcommunities.Thegiftandcallingtocreatewealthis

beyondamicrofinanceloanorasinglesmallormedium-sizedbusiness.Itisabout

buildingnationsandseekingthewelfareofcommunities.

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WealthCreationandthePoor

JosephVijayam,BenignoBeltran,GebeyawKassa,JeffreyLee,RodSt.Hill,ArleenWesterhof,

JacquelineKlamer

1.0UnderstandingwealthcreationinthecontextofglobalpovertyIftheBibleteachesanything,itisthatGodcaresdeeplyaboutthepoorandforthosewhoarevulnerable.TheHebrewwordsforpoorareverysimilarto‘underdog’inEnglish.Twodifferentwords,ebyonanddal,areusedtorefertothepoor(Amos4:11).Ebyondesignatestheverypooranddaldescribesthoseofthelowersocialclass.Bothwords,however,connote‘sufferingbecauseofoppressionorexploitation’andrefertotheweakermembersofsociety.ToGod,thepoorarethosewithouttheworldlyresourcesorconnectionstodefendthemselves.Asaresultoftheirweakness,thewickedoftenlookuponthepoorasfairgametoexploit(Isa10:1-2).Oneofthemeansofoppressioninbiblicaltimeswasthecourts.Severalpassagesshowhowthepoorsufferedatthehandsofthe‘justice’system.Theguiltypartywouldbribethejudgewhothenfoundtheinnocentparty(theweak)guilty(Isa5:23).Theweakwouldthenhavetopayafine.Inadditiontothis,theIsraelitescovetedrealestateandtookpeoples’ancestrallandsunjustly(Isa5:8).Withoutland(aplacetoliveandasourceofincome)peoplebecamedestituteandwereatthemercyofthosewhooppressedthem.Alloftheseformsofoppressionexisttoday.Anothercommonformofoppressionoccurswithgovernmentsthatareexclusive.Insuchcases,thoseinpowerusetheirpositionstoselectivelyfavorfriends,family,andsupporterstothedisadvantageofothers.Oneofthemajorformsoftherichand/orpowerfulexploitingthepooris(human)trafficking.Traffickingprimarilyinvolvesexploitationsuchasforcingvictimsintoprostitution,subjectingvictimstoslaveryorinvoluntaryservitudeandcompellingvictimstocommitsexactsforthepurposeofcreatingpornography.Approximately80percentoftraffickinginvolvessexualexploitationand19percentinvolveslaborexploitation.Conservativeestimatessaythatthereare20-30millionslavesintheworldtoday.Traffickingisthethirdlargestinternationalcrimeindustry(behindillegaldrugsandarmstrafficking)andgeneratesaprofitofUSD32billionperyearofwhichonehalfofthisamountismadeindevelopingcountries.Itisgenerallyagreedthatpovertyandgreedfuelhumantrafficking.iiWealthcreationisthereforeintrinsicallyrelatedtotheproblemofglobalpoverty.Aswebeginthispaper,weneedtodefinepreciselywhatwemeanbythetermswealth,wealthcreation,andpoverty.1.1 Definitionsofmaterialwealthandpoverty

(a)Definitionofwealth

Wealthistraditionallydefinedastheabundanceofvaluablematerialpossessionsorresources.Wealthcreationis,therefore,theamassingofthesepossessionsandresources.In

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economicterms,wealthiscreatedbyanindividual,businessororganizationwhentheyaddmorevaluetotheiroutputsthanthecostofalloftheresourcesusedtoproducetheseoutputs.(b)Definitionofpoverty

Whilepovertyisacomplexissue,oneofthemoresimpledefinitionsofmaterialpovertyisnothavingsufficientmoneytoprovideforone’sbasicphysicalneeds.Poverty,therefore,hastodowithbeingunabletoaffordminimalstandardsoffood,clothing,healthcare,andshelter.Additionally,povertymayincludesocialpoverty,lackofconnectednesstosocietyorcommunity,ormoralpovertywhichisalackofmoralvalues.Forthepurposeofthisarticle,therefore,povertyisdefinedasaconditionofeconomicpovertyinlightofthegenerallyacceptedstandardsinthesocietyandintheworld.1.2 Globalpovertyinabsolutevsrelativeterms(a)Absolutepoverty

Whenwetalkaboutpovertywealsoneedtomakeadistinctionbetweenabsolutepovertyandrelativepoverty.Absolutepovertyisdefinedastheabsenceofenoughresourcestosecurebasiclifenecessitiessuchasfood,safedrinkingwater,sanitationfacilities,health,shelter,education,andservices.Absolutepovertyhastodowithsurvivalandisoftenreferredtoasextremepoverty.Itisnotonlydependentonincome,butalsoonaccesstoservices.In1995,theUnitedNationsissuedadefinitionofabsolutepoverty,alsocalledextremepoverty,destitution,orpenury,as,‘Aconditioncharacterizedbyseveredeprivationofbasichumanneeds,includingfood,safedrinkingwater,sanitationfacilities,health,shelter,education,andinformation.’In2015theWorldBanksetthelineforabsolutepovertyatUSD1.90perday.iii(b)Relativepoverty

Mostofthetimewhenwespeakaboutpovertywearereferringtorelativepoverty.Relativepovertyalsoincorporatesthecostofsocialinclusionandequalityofopportunity.PeterTownsend,aBritishsociologist,defineditthisway:

‘Individuals,families,andgroupsinthepopulationcanbesaidtobeinpovertywhentheylacktheresourcestoobtainthetypeofdiet,participateintheactivitiesandhavethelivingconditionsandtheamenitieswhicharecustomary,oratleastwidelyencouragedorapproved,inthesocietiestowhichtheybelong.Theirresourcesaresoseriouslybelowthosecommandedbytheaveragefamilythattheyareineffectexcludedfromtheordinarylivingpatterns,customsandactivities.iv

Therichandthepoorcouldbedescribedinrelativeterms.Somepeoplewhoareviewedbyotherstoberichfeelpoorbecausetheyfocusonwhattheydonothave,ratherthanwhattheyalreadyhave.Ontheotherhand,somepeoplewholookpoorbygeneralstandardsfeel

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richandactgenerouslybecausetheyaregratefulforwhattheyalreadyhave.Inthiscase,itisrelativepoverty.1.3WealthandpovertyonanationallevelThestateofpovertycanbeascomplexashumansocietiesandnations.Usableordisposableincomecanvaryfromonecountrytoanotherdependingonitspurchasingpower.Eventhoughnationaleconomiescanbedescribedthroughnumberssinceeconomicscanbequantifiedandmeasured,incomeisnottheonlywaytomeasurethestateofpoverty.Therecouldbeassetsthatcancontributetowealth.Moreover,povertyinincomeorassetscouldbearesultofotherrootproblems,suchasunemployment,physicalandmentalimpairment,handicap,environmentallyadverseconditions,disruptionordispossessionoftheirprimaryhabitat,etc.Whentalkingaboutwealthandpovertyonanationallevel,twotermsareimportant,percapitaincomeandgrossdomesticproduct(GDP).Thestandardmeasureofwealthorpovertyineconomictermsispercapitaincome.Percapitaincomeisthetotalmarketvalueofeverythingproducedinanationinayeardividedbythenumberofpeopleinthenation.TheDemocraticRepublicofCongo,Somalia,andHaitiwithpercapitaincomesUSD400,USD600andUSD1300respectivelyareconsideredtobelow-incomenationswhileSwitzerland,theUSA,andNorwaywithpercapitaincomesofUSD45,300,USD49,800andUSD55,300respectivelyareconsideredtobehigh-incomenations.vGenerallyspeaking,thehigherthepercapitaincome,themorewealthpeopleinthatnationhave.GDPisdefinedasthemarketvalueofallfinalgoodsandservicesproducedinacountryduringaperiodofoneyear.Thesizeofanation’sGDPisthemainfactorthatdeterminesanation’swealthbecausepercapitaincomeiscalculatedbydividingtheGDPbythepopulation.IftheGDPriseswhilethepopulationstaysthesamethenpercapitaincomewillalsorise.GDPisincreasedbyincreasingtheproductionofgoodsandservices.Historyshowsconvincinglythatoneoftheonlyeffectivewaystoliftacountryoutofpovertyistocontinuallyincreasetheamountofgoodsandservicesthatcountryproduces.Usingthisstrategy,low-incomenationscanbeliftedtobecomemiddle-incomenationsandthese,inturn,canbeliftedtobecomehigh-incomenations.Thereisbiblicalsupportforthisstrategy.InProverbs31:10-31,theBibletalksabouttheprudentwife.Shemadegarmentsandsoldthem,deliveredsashestothemerchant,madevaluableproductsandbydoingso,increasedtheGDPofthenation.Godalsocreatedmankindtobeentrepreneurial.InGenesis1:28Adamwascommandedto‘Befruitful,multiplyandfilltheearthandsubdueit,andhavedominionoverthefishoftheseas,thebirdsoftheairandovereverylivingthingthatmovesontheearth.’TheHebrewwordfor‘subdue’iskabash.Itiscommonlydefinedas,‘tomakeresourcesfromtheearthandtouse

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themforthebenefit’.Inotherwords,AdamandEveweretomakeusefulproductsfromwhatGodhadprovidedthemfromtheearth.ThisabilitytocreateispartofwhatitmeansthatGodmadeus‘inhisownimage’(Gen1:27).Hecreatedustobelikehimtoimitatehiminmanyways.Paulsaid,‘BeimitatorsofGod,asbelovedchildren’(Eph5:1).Godispleasedwhenheseesusimitatinghiscreativitybycreatinggoodsandservicesfromtheresourcesoftheearth.1.4TheroleofwealthinenrichinglivesResearchhasshownthathigherpercapitaincomesarestronglycorrelatedwith:

• longerlifeexpectancy

• lowerincidenceofdisease

• higherliteracyrates,and

• healthierenvironments

Thechallengethereforeforevery(poor)nationistodiscoverwhichgoodsandservicesitcancreatethatpeoplebothinsideandoutsideoftheirnationwantandarewillingtopayfor.Poornationsalsoneedtobewillingtoaddressmindsetsandpracticesthathavekeptthemimpoverishedforgenerations.Dependenceonforeignaidandreligiousandculturalpracticesthatcultivateaworldviewfocusingonlyonthepresentwithnoregardforthefuturearejusttwoexamples.1.5DifferenceinmeaningofwealthfortherichandthepoorAlthoughthesolutionproposedabovehasbeenknownforaverylongtime,povertystillremainsprevalentinmanypartsoftheworld.Solvingtheproblemisprovingtobecomplicated.Inthe1990stheWorldBanktriedanewapproach.Theyconsultedwiththe‘trueexperts’onpoverty,namelythepoorthemselves.Theyaskedmorethan60,000poorpeoplefrom60low-incomecountriestodefinewhatpovertymeanttothem.Whattheyfoundwassurprising.Whilethosefromrichnationstendedtodefinewealthandpovertyintermsofmaterialthingsthepoordidnot.Instead,theydescribedtheirsituationusingwordslikeshame,humiliation,fear,dependence,isolation,depression,lowself-esteem,etc.Thepoortendedtodescribewealthandpovertyinpsychologicalandsocialterms.viPovertyisthereforenotsimplyamaterialcondition,andinordertoaddressitcomprehensively,weneedtotakeamoreholisticviewofthesituation.

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1.6HolisticdefinitionsofwealthandpovertyInordertodothatwehavetostartwithGod,theCreator.IfthereisonewordthatdescribesChristianityitis‘relationships’.OurtriuneGodisinherentlyarelationalbeingwithFather,SonandHolySpiritco-existingforalleternity.AshumanbeingsmadeinGod’simage,wearealsoinherentlyrelational.JesusspokeaboutthefirstandgreatestcommandmentbeingtoloveGodwithallofourbeingandtoloveourneighborasourselves.ThreekeyrelationshipsforeveryhumanbeingarethereforeourrelationshipwithGod,ourrelationshipwithourselves,andourrelationshipwithothers.Inadditiontothis,AdamwascommandedbyGodtohavearelationshipwithcreation(Gen1:26-28).Thiscommandhasneverbeenrescinded.Afourthstrategicrelationshipforeveryhumanbeingis,therefore,ourrelationshipwiththerestofcreation.Fromthisperspective,BryantMyers,aChristiandevelopmentthinker,defineswealthas‘experiencingthefullnessoflifethatGodintendedbecausewearebeingwhatGodcreatedustobe’.Povertythenis‘theresultofrelationshipsthatdonotworkthatarenotforlife,just,harmoniousorenjoyable’.Inotherwords,povertyistheabsenceofshalom(peace,harmony,wholeness,completeness,prosperity,andsafety)inallitsmeanings.vii2.0WhatistheChristianresponsetotheproblemofglobalpoverty?2.1BiblicalunderstandingofpovertyTheBibledealswithpovertyveryseriously.IfthenumberoftimestheBiblementionscertaintopicmatters,povertyisatthetopofthelist.SomescholarsarguethatitisthemostfrequentlymentionedtopicintheBible,morethan2000times.Whateverthenumbermaybe,povertyissoimportantandpoorpeopleweresodeartoJesusthatherelatedthesecondcomingofChristtopreachingtheGospeltothepoor.‘Jesusreplied,“GobackandreporttoJohnwhatyouhearandsee:Theblindreceivesight,thelamewalk,thosewhohaveleprosyarecured,thedeafhear,thedeadareraised,andthegoodnewsispreachedtothepoor”’(Matt11:4-5).

TheBiblementionspovertymainlyintwoaspects:thecausesofpovertyandtheresponsesandtheresponsibilitiesofthebelievers,whicharediscussedbelow.

Oneclearissuetomentionhereisthatthepovertywillbepartofhumanlifeandhumansociety.Deuteronomy15:11says,‘Therewillalwaysbepoorpeopleintheland.’TheScripturestatesthattherewillalwaysbepeopleinpoverty.Thereisnotevenahintthatitmaynotbethecaseormaybeavoided,letalonebeprevented.Povertywillalwaysbethereinthelandandinhumansociety.LetusexaminewhatcausesitandwhatweasfollowersofJesusshoulddoaboutit.(a)Whatcausespoverty?

PovertymaybeGod’sintendedpurposeforcertainpeople.GodAlmightycanchoosetocausecertainpeopletobeborninandwithpovertyoranyothernegativestatewithaclear

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purposeofhisglory.Hecouldalsocausecertainpeopletofallintopovertywithapurpose.Hegivesandtakesaway.Heissovereign,afterall.WelearnthistruthfromthestoryofJesushealingtheblindman.‘Ashewentalong,hesawamanblindfrombirth.Hisdisciplesaskedhim,“Rabbi,whosinned,thismanorhisparents,thathewasbornblind?”“Neitherthismannorhisparentssinned,”saidJesus.“ButthishappenedsothattheworkofGodmightbedisplayedinhislife”’(John9:1-3).AnalternativeperspectiveontheinteractioninJohn9:1-3isthatGodallowedthemantobebornblindbyhispermissivewill,notbyhisperfectwill.Thus,theman’sblindnesswastheeffectofafallenworld.Jesusdemonstratedthatinhealingtheblindman,theworksofGodwererevealed.Beingbornintopovertymayalsobeinterpretedastheeffectofafallenworld.ItissignificantthatJesusspatonthegroundandmadeclaywithwhichheanointedtheblindman’seyes.Mixingclaywithsalivawasacommonpracticeusedforeyeinfections.ItisworthconsideringthatGodmightusebusinessto‘heal’frompoverty.Justasthewitnessestotheblindman’shealingsawJesusengageinacommonpractice,sotoo,thepoormightwitnesstheirmaterialimprovementthroughthecommonpracticeofentrepreneurship!TherearenotmanyreferencesintheBibletothefallennessofhumanityasacauseofpoverty.Usually,however,intheBible,povertyisanaturalconsequenceofhumandepravity.Itwasdepravitythatplantedgreed,fear,andlazinessintheheartsofpeople,andthesehaveresultedinmanynegativeconsequences,atrapformanypeople.Thistrapincludesvulnerability,powerlessness,isolation,physicalweakness,andmaterialpoverty.Thus,ourfocusshouldbeonman-madepoverty.Man-madepovertymaybederivedfromtwocauses:theselfandthesystemoftheevilworld.Theself

Depravitycanpollutetheheartsandmindsofpeopletobelazy.Scripturesaysthatlazinessisadestructivesinandshouldbeavoided.‘Lazyhandsmakeamanpoor,butdiligenthandsbringwealth’(Prov10:4).Lazypeoplerefusetoworkbasedonalltypesofexcuses,includingplacingblameontheevilsystemtobediscussedlater.Scripturesaysthatthislazinesswillleadtodeath.‘Thesluggard’scravingwillbethedeathofhimbecausehishandsrefusetowork’(Prov21:25).‘Theyshouldlearnlessonsfromtheantsthatareworkinghardanddiligently’(Prov6:6-8).Thesystemoftheevilworld

Depravityhasdonealotmoreharmtohumanitythroughtheevilsystemoftheworldthanlaziness.Povertyisoftennottheresultofthesincommittedbythepersonwholivesinpoverty,butitisasignthatSatanisactiveinstealing,killing,anddestroyinginordertoperpetuatepovertyaroundtheworld.Depravitycausedpeopletobegreedyintheirhearts.Peopleofcorruptheartshavebecomeselfish,wantingtomaketheworldcirclearoundthemselves.Corruptpeoplegainthepower

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toinfluencepeopleandthesystem,thuswantingevenmoreandbecomingevengreedier.Altogetherthesepeopleofcorruptheartsformasystemoftheevilworld.ThissystemoftheevilworldisdifferentfromtheworldGodsolovedthathesenthisonlybegottenSon(John3:16).Itisthesystemofself-interest,greed,andpower,resultinginabuseofpeopleandconsequentnegativityinlife,includingpoverty.Thus,believersareencouragednottoconformtothepatternoftheworld(Rom12:2a)andnottolovetheworldoranythingintheworld(1John2:15).Onemightsaythatenvironmentaldisasters,suchasfloods,tsunamis,droughts,tornadoes,hurricanes,typhoons,etc.,mayalsobeacauseforpoverty.Plausibleasitmaysound,suchdisastersarenotdirectlyacauseofpoverty.Theycouldcreateinitialpovertyorworsenexistingpoverty,buttheyarenotadirectcauseofpoverty.Peoplewhofacesuchdisastersmaycomeoutofpovertywhilepeoplewhohaveneverfacedsuchnaturalcalamitiesmayfallintoandremaininpoverty.Manyexternalfactorsmayworsenpovertybutisnotadirectcauseofpoverty.Itshouldbenoted,however,thatpeopleinextremepovertyaremuchmorevulnerabletoexternaldisastersthanotherwise.

(b)Materialvsspiritualpoverty

Inadditiontomaterialpoverty,thereisspiritualpoverty.Spiritualpovertymaybeviewedfromtwoperspectives:Lackofspiritualityandthespirituallypoorwhoareseekingthedivinetouchofsalvation.Lackofspirituality

Peoplewhohavedepravedheartslackspirituality,theabilitytorespondtoGod.TheycannothearGod’swhisperingvoice,seehisrevelationandknowhisamazingloveandsavinggrace.Theyareindarknessandspirituallydead.Theyarepeopleofspiritualpoverty.Thesepeopleofspiritualpovertymayoftenbeinsocialpoverty,whichkeepstheminbrokenrelationshipswithotherpeople.Thepoorinspirit

Jesussaidthatblessedarethepoorinspirit(Matt5:3).PeoplewhodeclaretheirinabilitytodoanythingtogainGod’ssalvationareintheirspiritualbankruptcy.Theyareinspiritualpovertyandthosewhorecognizethisconditioninthemselvesareblessedbecausetheyyearntochangetheirsituation.(c)Parablesthatcontrasttherichandthepoor

TheBibleillustratesthecontrastbetweentherichandthepoor,butthestandardthatwasusedtodefinewhotherichandthepoorareisunclear.Thus,weshoulddefinethestandardtobethegenerallyacceptedeconomiconeasdiscussedelsewhereinthisarticle.ThemostfrequentlyusedparableistheRichManandLazarusdepictedinLuke16:19-31.Thisparablefocusesontheimportanceofgooddeedsbytherichforthepoor.Itistheresponsibilityoftherichnottoignoretheneedsofthepoorbuttotakecareofthem.ThisaspectofChristianresponseandresponsibilitywillbefurtherdiscussedlaterinthisarticle.

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Luke12:13-21describesanotherparableoftheRichFoolwhoiscondemnedbecauseofhisbehaviorofstoringwealthonlyforhimself,ignoringtheneedtoserveGod,includingtheimplicationofservingthepoor.Thelessontolearnfromthisparableisawarningagainstallkindsofgreedandanencouragementfortakingcareoftheneedy,includingthepoor.Onapositivenote,theBiblecomplimentsgooddeedsofhelpingthepoorasthepromiseofGod’sblessing.‘HewhoiskindtothepoorlendstotheLord,andhewillrewardhimforwhathehasdone’(Prov19:17).2.2Theologicalreflectiononpoverty(a)WhatisChrist-likecompassionallabout?

WhenJesusannouncedhisministrypubliclyhechosetoquotefromIsaiah61(Luke4:18-19).Heunderscoredthecriticalimportanceofconcernforthepoorandneedy.IntheOldTestamentGodrevealedhimselfastheirRefuge(Ps14:6;Isa25:4),Help(Ps40:17;70:5),Deliverer(1Sam2:8;Ps12:5;34:6;35:10;113:7)andProvider(Ps10:4;68:10;132:15).OldTestamentlawmakesmanyprovisionsforthepoor,egalaborerwastobepaiddaily(Deut24:14-15),therewastobenointerestchargedonloanstothepoor(Exod22:25;Lev25:35-36),apoorman’scloakusedasloansecuritywastobereturnedattheendofeachday(Deut24:13),andthepoorwereentitledtothedignityofworkingfortheirsustenancethroughthelawsofgleaning(Lev19:9-10,Deut24:19-21).IntheSabbathyeardebtowedbypoorIsraeliteswastobecanceled(Deut15:1-6)andintheYearofJubilee,realpropertywastobereturnedtoitsoriginalowner(Lev25:8-55).Furthermore,justicewastobeimpartialwithnofavoritismtowardeitherthepoorortherich(Exod23:2-3,6;Deut1:17),athemereflectedinJames2:1-9.AlthoughthewholebodyofOldTestamentlaw,ifobeyed,wouldeliminatepoverty,therealitywasthat‘thepoorwillneverceasefromtheland’(Deut15:1-11).Jesusacknowledgedthistoo(Matt26:11;Mark14:7).ThatwemustrespondtopovertyasindividualsareclearinMatthew25:34-46.Jesus,himself,ministeredtotheoppressed,egSamaritans(Luke17:11-19;John4:1-42),lepers(Matt8:2-4,Luke17:11-19),andwidows(Luke7:11-15;20:45-47).Heusedstronglanguagetocondemnthosewhoclungtotheirworldlypossessionsandignoredthepoor(Matt19:21;Luke12:33;14:12-24;18:22).Thereisnodoubtthatthechurchis,asabodycorporate,alsotorespondtothepoorwithpriorityto‘brothersandsistersinChrist’.Theearlychurchestablishedacommunitycommittedtoensuringthattherewasnowant(Acts2:44-45;4:34-37).Itisnoteworthythatthemethodchangedasthechurchgrewandtheapostleswerenolongerabletocarefortheneedy(Acts6:1-6).Paulprovidesalengthydiscourseonsupportingthoseinneedin2Corinthians,chapters8and9.TheemphasishereisonChristiancommunities(seealsoGal6:10).Inallthis,thereisastrongcondemnationofindolence.Instructionsaboutthestrictconditionsunderwhichwidowscouldbe‘takenintothenumber’aregivenin1Timothy6:9-

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16.Thereisawarningthatindolencehaseternalconsequencesin1Timothy5:8andanunequivocalcondemnationofidlenessin2Thessalonians3:6-12.

(b)Gospeltothepoorandtheweary

InJesus’day,therewasacommonbeliefamongJewsthatwealthwasasignofGod’sfavor,which,inturn,wasevidenceofobeyingthelaw.Inaway,thiswastrue:see,forexample,thepromiseofwealthinDeuteronomy15:4-6and28:1-14.ThefundamentalerrorwastobelievethatpovertywasasignofGod’sdispleasurefornotobeyingthelaw.Therearemanyreferencestooppressionasacauseofpoverty—notallpovertyisthefaultofthepoor.Althoughindolenceleadstopoverty(Prov6:6;10:4-5;14:23;18:9;19:15;20:4,13;24:30-34;26:13-16),somethingJesushighlightedintheparableofthetalents(Matt25:26-30),oppressionwasrailedagainstbymanyoftheOldTestamentprophetssuchasAmos,Ezekiel,Jeremiah,andMicah.ThestunningstatementthatthesinofSodomwastoignorethepoorismadeinEzekiel16:49.JesusreflectedallofthesesentimentsintheparableoftherichmanandLazarus(Luke16:19-31).Attimessimplistic,prosperitytheologyisanalogoustotheattitudethatprevailedinJesus’time.Insteadofpovertybeingtheresultofnotobeyingthelaw,itisnowtheresultofsinorlackoffaith.Thisisfartoosimplisticinthatitassumesthatpovertyisuniversallythefaultofthepoor.Yetoppressionisacauseofpovertytodayjustasithasbeenthroughouthumanhistory.InRevelation2:9GodseesHispeopleinpovertyanddeclaresthattheyarerich,meaningthattheyareinnowayspirituallyormorallyinferior.JesusreflectedPsalms146:7-9inhis‘greatinvitation’inMatthew11:28-30,‘Cometome,allyouwhoareheavy-laden,andIwillgiveyourest.’Thepoorinhisdaywereburdenedbytheinterpretationsofthelawbythereligiouseliteswholivedopulentlyfromthetempletax.ThepoorpaidtaxtotheRomansandtaxtothereligiousleaderswhentheyprobablyshouldhavebeenrecipientsofthetitheofthethirdyearthemselves(Deut14:28-29).ThemessageofJesustothepoorwasthatreliefwouldcome(Luke6:20-23,seealsoLuke18).Thishasasecondcomingfulfillment(Rev21:4)butalsoa(potential)fulfillmentinthecurrentdaythroughthegenerosityofthesaintsandthebodycorporatechurch.(c)Faithvsworks

Therehavebeenmanydebatesaboutfaithandworks,oftenbasedonanapparentcontradictionbetweenPaul(‘Therefore,havingbeenjustifiedbyfaith....’Rom5:1-2)andJames(‘Canfaithsavehim?’James2:14).However,toargueonthebasisofscrapsofScriptureispoorhermeneutics.Inpropercontext,thereisnotreallyaconflict.ThewholeofRomanschapters4and5isatreatiseonjustificationbygraceandAbraham’searlylifeisusedasanexample.JamesalsousesAbrahamtoillustratehispoint,buthisexampleoccurred25yearslaterinAbraham’slife.ThekeytoreconcilingPaulandJamesisinJames2:21-22:‘WasnotAbrahamourfatherjustifiedbyworkswhenheofferedIsaachissononthealtar?Doyouseethatfaithwasworkingtogetherwithhisworksandbyworks,faithwasmadeperfect?’IntheGreek,‘workingtogether’isoneword,surgeonfromwhichtheEnglishword‘synergy’isderived.IntheGreek‘perfect’isteleioswhichmeansthatwhichisatan

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endorhasreachedmaturity,oftenrenderedas‘finished’or‘perfect’.So,wearejustifiedbyfaith,maturedfaithisevidencedbyworks,butfaithwithoutworksisdeadinthesensethatitdoesnotexpressthelifeofChrist,sois‘useless’(cfJames1:26).ThisisconsistentwithwhatJesussaidinMatthew12:30-35viii—‘Thegoodmanbringsgoodthingsoutofthegoodstoredupinhisheart...’—andwithwhatPaulsaidinEphesians2:8-10—‘ForweareGod’sworkmanship,createdinChristJesustodogoodworks.’Insummary,goodworksareanecessaryoutcomeofjustification—justificationis‘input’,goodworksare‘output’.ThepassageinJamesmakesitclearthatmatureorperfectfaithmanifestsitselfinobediencetoGodandcompassionatedeedsdoneforneedybrothersandsisters.Thisisnottosaythatfaithwithoutworksisnotfaithatall.Itis‘useless’asisuselessreligioninJames1:26—‘PureandundefiledreligionbeforeGodandtheFatheristhis:tovisitorphansandwidowsintheirtrouble.’Asapracticalexampleofhowcompassionatedeedsmightimprovethelifeexperienceofthepoor,considerDr.BruceWydick’sresearchonchildrensponsoredbyCompassionInternational.Hisresearch,whichwaspublishedinaleadingeconomicsjournal,ixfound:

• Theystayedinschool1to1.5yearslongerthantheirnon-sponsoredpeers.

• Theywere27-40percentmorelikelytofinishsecondaryeducationthanthosewhowerenotenrolledinthechildsponsorshipprogram.

• Theywere50-80percentmorelikelytocompleteauniversityeducationthannon-sponsoredchildren.

• Asadults,formerCompassionsponsoredchildrenwere14-18percentmorelikelytobeinsalariedemploymentthantheirnon-sponsoredpeers,manyin‘whitecollar’jobs.

• FormerCompassionsponsoredchildrenwere30-75percentmorelikelytobecomecommunityleadersasadultsthantheirnon-sponsoredpeers.

• FormerCompassionsponsoredchildrenwere40-70percentmorelikelytobecomechurchleadersasadultsthantheirnon-sponsoredpeers.

RobertD.Woodberry’sexhaustiveworkontheinfluenceof‘conversionaryProtestant’missionariesxshowedhowtheyhadamajorinfluence(statistically50percentplus)ontheriseandspreadofstabledemocracyinAfrica,Asia,LatinAmerica,andOceania.Theyintroducedmanyofthefoundationsofdemocracysuchasreligiousliberty,masseducation,massprinting,newspapers,voluntaryorganizations,andcolonialreforms.Democracyhascriticallyimportantsocio-economicimpactbecauseitfacilitatesaccessbythepoortosystemsofproductionandexchange.xi(d)VoiceswithinandoutsideChristiantradition,withparticularreferencetothe‘social

gospel’

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The‘socialgospel’isstrongwithinsomeareasofrecentChristianthinking,bothProtestant(especiallyamongEvangelicals)andCatholic(intheguiseofliberationtheology).Thetermdescribesanintellectualmovementthataroseinthelate19thandearly20thcenturiesinresponsetosocialproblemssuchaspoverty,slums,poornutrition,lackofeducation,alcoholism,crime,andwar.Often,adherentstothesocialgospelarguedthatlarge-scale(government)interventionwasnecessarytoovercometheseills.Peoplefromotherfaithsandnofaithhavealsopromotedtheideasofthesocialgospel.Thespreadofsocialgospelthinkingwaseasedbythefactthatmostofitsproponentsdidnotplacemuchemphasisonthedoctrinesofsin,salvation,andthefuturekingdomofGod.WhetherornotJesuspreachedasocialgospelisacontroversialissue.Jesuslivedinanincrediblycorruptandoppressivesociety.OrdinaryJewswere‘underthethumb’oftheRomanEmpireandweremercilesslyexploitedbytheirownreligiousleaders.Jesusremindedthoseleadersthattheyhad‘neglectedtheweightiermattersofthelaw:justiceandmercyandfaith’(Matt23:23).Jesuscareddeeplyforthepoor,oppressed,sick,andtheoutcastsofsociety(suchaslepersandSamaritans).Yet,beforetakingcareoftheirphysicaloremotionalneeds,heattendedtotheirspiritualneedssothattheyunderstoodthattheireternaldestinywasmoreimportantthantheirtemporalcircumstances.Severalofhisparablesillustratedthis,includingLazarusandtherichman(Luke16:19-31).ThereisnobiblicalrecordofJesuscallingforpoliticalchange,althoughmanyJews(forexampletheZealots)believedhewouldleadapoliticalandsocialrevolution.Jesus’purposewastochangepeople’shearts(arevolutionwithin)andpointthemtoGod’skingdom.HepreachedthesavingpowerofthegospelandthetransformingpoweroftheHolySpirit.2.3 Church’sresponsetopoverty(a)Historicalengagementofthechurch

StartingintheOldTestament,wefindthatGod’speople,thenationofIsrael,werecommandedtogivegenerously(1Chron29:6-22).InAmos4:1Godcondemnedtheoppressionofthepoorbytherichandpowerfulpeopleoftheland.IsaiahsaidwoeuntothosewhorobthepoorandmistreatthewidowsandtheorphanswarningthemoftheDayofJudgmentiftheydidnotmendtheirways(Isa10:1-3).MicahandJeremiahspokeforthepooraskingthepeopleofIsraeltostopanyformofexploitationofthepoor(Micah2:2;Jer5:25-29).TheNewTestamentchurch’sviewofwealthandpovertywasbasedonthetheologyoftheOldTestament.Theteachingofthechurchduringthisperiodwasthatmaterialismandtheloveofmoneyweretherootofallevil(Rom7:7-8;1Tim6:10).ThechurchemphasizedtheimportanceoflookingtoGodforprovision(Luke12:22-30)andthattheworldinitspresentformwaspassingaway(1Cor7:30-31).Therefore,therewasastrongencouragementtovoluntarilyshareone’swealthandmaterialpossessionswiththoseinneed,startingwithfellowChristians(Acts2:44-45;4:32-35).Givingmoney,distributingfood,caringforthewidowsandorphanswerethetrademarkofearlychurch.Cyprian,BishopofCarthageinthethirdcentury,said,‘Byalmsgivingtothepoor,wearelendingtoGod.’xii

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Inthemodernera,luminariesofthechurchsuchasGeorgeMueller,CharlesSpurgeonandWilliamBoothledbyexampleamovementofgenerosity.Throughouttheeighteenth,nineteenth,andtwentiethcenturiesupuntiltoday,wefindChristiansfromallareasoflifeformingvoluntaryassociations,churchandpara-churchorganizationstohelppeoplefindwaysoutofpoverty.IncontrasttotheState’sremoteandbureaucraticapparatus,thechurcharoundtheworldhashadalonglegacyofsupportforthepoorandtheneedy.Inthepastfewyears,PopeFrancishasputthespotlightonthepooroftheworldandaskedtheRomanCatholicChurchtofollowtheexampleofFrancisofAssisi’s(hisnamesake)churchofthepoor.PopeFrancisaskedthechurchtobegeneroustothepoorwhenhesaid,‘withoutdivestingourselves[ofworldliness],wewouldbecomepastry-shopChristians,likebeautifulcakesandsweetthingsbutnotrealChristians’.xiiiOverthelastfewcenturies,thechurcharoundtheglobehas,ingeneral,respondedtopovertyandsufferingthroughcharityandaidfortemporaryandshort-termrelief.Yet,moreoftenthannot,thatresponsehasnotaddressedlong-termneeds,suchasemployment,andevenworse,theseinterventionshavehurtdetrimentallyinsteadofhelping.Theglobalandlocalchurchneedtocontinuemakingthiscrucialshift,fromthegiver-receivermentalitytoatrulydignifiedapproachtowalkalongsidepeopleastheyworkthemselvesoutofpoverty.Therefore,nowisthetimeforthechurchtoreassessitsmeansofhelpingthepoorandtoshiftitsapproachinordertohavealong-lastinganddignifiedimpactonindividuals,communities,andnations.Inaddition,oftentimesthechurchhasfailedtolooktobusinesspeopleasthosewhocanplayacrucialroleinaddressingtheissueofpoverty.AccordingtotheBAMThinkTank,‘ThereisauniqueandtimelyopportunityfortheglobalChurchandthebusinessasmission(BAM)movementtomakepovertyalleviationacentral,achievablefocusnow.Itistimetoengage,affirmandsupportaglobalmovementofentrepreneursandbusinessesofallsizesinachievingtheendofpoverty—bringingGod'sKingdomonearth,asitisinHeaven’.xiv(b)ChurchinthemajorityworldvsWesternworld

AccordingtoCharitiesAidFoundation’s2016WorldGivingIndex,withafewexceptions(mostlyBuddhistnations),themostgenerouscountriesintheworldareintheWest.Intermsofabsolutenumbers,theWestbyfargivesmorethantherestoftheworld,perhapsduetohigherpercapitaincome.However,evenafteradjustingthenumbersasapercentageofGDP,theCharitiesAidFoundationfoundthattheUSA,NewZealand,CanadaandtheUK(inthatorder)havethehighestrateofcharitabledonations.xvIncontrast,accordingtothesamereport,theleastgenerouscountriesintheworldareinthemajorityworld.Manyoftheleastgenerousnationsintermsoftheirbeliefsleantowardsatheismand/orcommunism.Notsurprisingly,Chinaisatthetopofthelistofleastgenerousnations.WhilethereisnostatisticaldataforChristiangenerosityorchurchgivinginvariouscountriesoftheworld,onecanarguethatthegenerosityofsocietiesthathavehadaJudeo-Christian

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influenceissignificantlygreaterthanthosewhereChristianity’sinfluenceisrecentorinconsequentialintermsofmakinganimpactonsocialnorms.ThegoodnewsisthatthechurchisgrowingrapidlyintheGlobalSouth.AccordingtoaPewForumstudy,intheyear2010,61percentofallChristianslivedinAsia,Africa,andLatinAmerica,withtherestlivingintheGlobalNorth(NorthAmerica,Europe,Australia,Japan,andNewZealand).xviThede-Westernizationoftheglobalchurchisexpectedtoincreaseinthecomingyears.ThistrendshouldpromptglobalchurchleadershiptotakenecessarystepstotrainchurchleadersinthemajorityworldintheprincipleofChristiangenerosityasespousedinScripturesaswellastheexampleofchurchleadersdownthroughtheages.ThisistheonlywaytoequipnewChristiansaroundtheworldinthebiblicalstandardofgenerosityandconcernforthepoor.Wesimplycannotaffordtostayonthesidelinesandallowthisimportantteachingtotakeabackseat.(c)Classdistinctionwithintheglobal/localchurch

TheBibleteachesequalityofallmankindinthatweareallsinnersequallyinneedofGod’sgraceandHisforgivenessthatcomesthroughfaithinJesusChristandhisatoningdeathonthecross(Rom3:23;5:12-21).Ifanything,allthroughtheages,startingwiththefirstcentury,Christianityappealedtopeopleofotherreligionsandworldviewsbecauseofitsmessageofequalityofgender,race,nationality,andsocialclass.Unfortunately,insomecaseswefindrigidclass(inmaterialisticsocieties)orcaste(eginHindusociety)structuresexistingwithinthelocalchurch.Incaste-basedsocieties,churchdivisionisdrawnalongthelinesoftheoldparadigmofascribedstatuswhichisthesocialstatusassignedatbirth.Itmaytakegenerationsofseparationfromone’sreligiousbackgroundtounderstandandinternalizeegalitarianismwithinthechurch—perhapstoolongforpeopleoflowerstatustofeelwelcomedorenjoyfullmembershipwithinthelocalchurch.Likewise,inmaterialisticsocieties,especiallyinurbansettings,thedividebetweenthe‘haves’and‘have-nots’spillsoverfromthemainstreetintothechurch.Bothoftheseconditionsmaytragicallyresultinpeopleleavingthechurchbecausetheybecomedisillusionedbyachurchthatseemsnobetterthantheiroppressivereligiousorsocietalsystem.Theyneedachurchthatisaplaceofrefuge,onethatisradicallydifferentfromtheirexperienceofdiscrimination.Therefore,itisimportantthatchurchleadersrecognizetheproblemwhereitexistsandtakeproactivestepstoextinguishanyformofdistinctionwithinthechurch.(d)Christianpreferenceforthepoor/rich

Asdiscussedinothersectionsofthispaper,whileScripturegivesnumerouswarningsaboutthevanityanddeceitfulnessofriches,overallthereisapositiveevaluationofwealthastheblessingofGod.Asaresult,somefalselytakethistomeanthatthewealthyhavebeenfavoredbyGodoverothersandthereforewecandothesamebytreatingthewealthyas‘preferredmembers’ofthechurch(cfSection3.1[b]ofthispaper).

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Ontheotherendofthespectrum,somechurchleaderssuchasPopeLeoXIIIandChristianthinkerslikeAbrahamKuyperhavepromoteda‘preferentialoptionforthepoor’ora‘specialformofprimacyintheexerciseofChristiancharity’.xviiSomeextremeviewsofthistypeofthinkingcanresultinteachingsocialgospelorliberationtheologydiscussedelsewhereinthispaper.ThisisheresyinlightoftheScripturesandinlightofGod’sowncharacter.FavoritismofanykindisnotconsistentwiththecharacterofGod.‘ForGoddoesnotshowfavoritism’(Rom2:11).AccordingtoEphesians6:9,‘Thereisnofavoritismwithhim.’Furthermore,Colossians3:25teachesthatGodisafairjudge:‘Anyonewhodoeswrongwillberepaidforhiswrong,andthereisnofavoritism.’Therefore,itisforbiddenthatweshowfavoritismtotherichortothepoor.InLeviticus19:15,wearecommanded,‘Donotpervertjustice;donotshowpartialitytothepoororfavoritismtothegreat,butjudgeyourneighborfairly.’(e)LiberationTheology

LiberationtheologyhasEuropeanroots,especiallyinMarxism,andisassociatedwithEuropeantheologianslikeJurgenMoltmann,xviiiJohannesBaptistMetz,xix(TheologyoftheWorld)andDietrichBonhoeffer.xxBonhoefferbelievedintyrannicide,whichultimatelyledtohisexecutionforinvolvementinaplottoassassinateHitler.ItisrootedintheideathatEuropeansandNorthAmericansenrichedthemselvesbyimpoverishingthepoorernations.LiberationtheologydevelopedmomentumintheRomanCatholicChurchinLatinAmericainthe1950sand1960swiththetermgainingpopularitywhenPeruvianpriestGustavoGutierrezwrotehisfamousbook,ATheologyofLiberation.xxiItbecameamovementcallingforsocialaction,especiallypoliticalactivism,acrossBrazil,Spain,Uruguay,Mexico,andotherLatinAmericancountrieseventuallyfindingitswaytoNorthAmericaandfromtheretootherEnglish-speakingcountriesoftheworld,butdiminishedinitspopularityandinfluenceasitbecameassociatedwithbothsocialismandcommunism.Itaroseasareactiontopovertyandsocialinjusticebyaddressingitsallegedsource:sin.ItclaimedtoapproachtheologyfromtheperspectiveofthepoorandwasadoptedinotherpartsoftheworldtoaddresslocalissuesofsocialinjusticesuchasBlackTheologyintheUSA,DalitTheologyinIndia,etc.LiberationtheologyservedtoremindthechurchthattheBibletreatspreventable,involuntarypovertyasamoralissueandprescribespreferentialtreatmentofthepoor.Thewell-beingofthepooristheconcernofeveryone(Prov29:7).Agoodkingaffordsjusticetothepoor,defendsthepoor,deliversthepoorandneedy,andredeemstheneedyfromoppressionandviolence(cfPs72).ReminiscentofPsalm72,Romans13:1-7definesthepurposeofcivilgovernmenttorestrainevilandpromotethecommongood.Jamesremindsthechurchnottoshowpartialitytowardstherich(James2:1-13).Whiletherearesometruthsandcertainlygreatsignificanceinthecryoftheliberationiststowhichthechurchshouldpayattention,weshouldalsobeawareofthedangerofLiberationTheologyinthewaythatitpromotesMarxismoverthegospelofChristbymisplacingtrustintheworldlysystemofgovernments.Itadvocatesviolenceasthemeanstoobtainsocialjustice.Itcherishesfreedomandjusticeaboveloveandreconciliation.But,themost

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importantissuetonoteisthatliberationistsplacetheiremphasisonthehereandnow,whereasJesusemphasizedpreparationforeternallifewhenhesaid,‘Whatgoodisitforsomeonetogainthewholeworld,yetforfeittheirsoul?’(Mark8:36).AveryrealdangerofdismissingliberationtheologyisthatalthoughMarxismanditsvariantshavebeendisastrous,theissueofpervasive,preventable,involuntarypovertyremains.MichaelNovakassertsthattherehavebeentwounderlyingnarrativesinCatholictheology,namelyliberationtheologyandcreationtheology.Hesays,

Theoperativepassioninliberationtheologyistobringdownoppression,ratherthantoassurethewell-beingofthepoorfromthebottomup.Inliberationtheology,notmuchiswrittenabouthowthepoor,relievedoftheiroppressors,areactuallygoingtoraisethemselvesupoutofpoverty.TheMarxistnarrativeopenlysuggeststhatsomeoneelse—thatis,theState—willliftthemup....Thesecondnarrative,introducedbyJohnPaulIIinSollicitudoReiSocialis,xxiichoosesasitsmasternarrative,notliberation(fromoppressors)butcreation.Itstressesforthefirsttimeinpapaldocuments‘therighttopersonaleconomicinitiative’—animportantpartofthe‘subjectivityoftheperson’.Subjectivityinthissensemeanstheabilityofapersontobecomeaconscioussubject,anactiveagent,acreator....Thedynamismofovercomingpovertyliesinthecreativecapacities—thehumancapital—ofthehumanpersonandhiscommunities.xxiii

NovakreferredalsotoCentesimusAnnusinwhichJohnPaulIIidentifiedthecauseofthewealthofnationsashumancapital.This,heclaimed,iswhatdrivesthedevelopmentofwholenewindustriesprovidingthepooropportunitiestoexercisetheirtalentsbybecomingentrepreneursthemselves.Novaksays,‘Idonotarguethatcreativityisthesoul,heart,andendoftheChristianlife.Ionlyarguethatitisthebestmeans,probablytheonlymeans,ofmakingthe‘preferentialoptionforthepoor’intoapreferenceforraisingallofthepoor(bytheirowncreativity)outofmaterialpoverty.’xxiv2.4IndividualresponsetopovertyPovertyisafactualrealityofthisfallenworld.AllGod’speoplehavebeencalledtopayattentiontoandtakecareofthepoor.Historically,thechurchhashighlightedtheimportanceoftakingcareofthoseinneed.Ithasbeeninvolvedinavarietyofactions,suchaspureaid,reliefwork,anddevelopmentapproaches.Somehaveworkedveryeffectivelywhileothershavefallenshortoftheexpectations.Nonetheless,thischurch-wideeffortwillandshouldcontinue.WhatshouldbemypersonalresponsetopovertyasachildofGodandamemberofhisfamilyandhiskingdom?Wewilltrytorespondtoandanswersomequestionsinlightofseveralcircumstanceswemayfaceinlife.

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Deuteronomy15:11says,‘Therewillalwaysbepoorpeopleintheland.Therefore,Icommandyoutobeopenhandedtowardyourbrothersandtowardthepoorandneedyinyourland.’(a)Whatismyrighteousdutyandresponsibility?

ChristianshavebeensavedbythegraceofGodandthroughourfaithinChrist(Eph2:8).Thisfreegiftofsalvationgiventomehasapurposeofdoinggooddeeds.‘ForweareGod’sworkmanship,createdinChristJesustodogoodworks,whichGodpreparedinadvanceforustodo’(Eph2:10).GoodworksincludeallworksandministriesthatrevealandmanifestthegoodnessofGod,includingthedutyandresponsibilitytohelpthepoor.ItisGod’smandate.ItisacallfordutytoallGod’speopleafterthedeclarationthattherewillalwaysbepoorpeopleinthelandasdescribedinDeuteronomy15:11.Helpingthepoorissoobviousadutythatthereisawarningagainstthosewhorefusetolistentothecryofthepoor:‘Ifamanshutshisearstothecryofthepoor,hetoowillcryoutandnotbeanswered’(Prov21:13).(b)WhatwouldJesusdoinmyposition?

Inourdailylife,wefaceavarietyofcircumstances.TheBibleprovidesgeneralinstructionsandsomespecificinstructionsforthebelieverstofollow.Butitdoesnotcoverallcircumstanceswemayencounter.Soitisimportanttofollowandimitateamodel.ThebestmodelisobviouslyJesusChristourLord.Wheneverwefaceasituationthatisnotclearwithwhattodoandhowtodo,itisagoodhabittoaskourselvesaquestion:‘whatwouldJesusdo?’ThewayinwhichJesuswouldhandleagivensituationwouldbeagoodguideforustofollowinrespondingtospecificlifesituations,includingthatofshowingcompassionforthepoor.(c)Whoismyneighbor?

Helpingthepoorisgoodandcommendableinageneralsense.Itrequiresthinkingandplanning,however,toputitintospecificpracticesinceitisimpracticalandimpossibletohelpallthepoorpeopleonearth.Luke10:25-37describestheparableoftheGoodSamaritan.Itexplainswhoourneighboris.TheSamaritanwhoappearsleastlikelytohelptherobbedman(whowasmostlikelyaJewishleader)chosetotaketimeandmoneytoshowmercyandhelpforthepoorvictimoftherobbery.TheSamaritanwasacknowledgedtobetheneighbortotherobbedman.Weallshouldbeconsciousofbeingagoodneighbor.Butwhospecificallyarethosewhomweshouldserve?AccordingtoGalatians6:9-10,weshouldfirstserveourfellowChristianswithpriority:‘Therefore,aswehavetheopportunity,letusdogoodtoallpeople,especiallytothosewho

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belongtothefamilyofbelievers.’Inthissense,ourneighborcouldbeourfellowChristiansinourneighborhoodsandthecommunitywebelongto,includingthechurch.Thetrueneighbor,however,couldcomenotfromyourownneighborsbutfromamongtotalstrangers.AsdepictedintheparableoftheGoodSamaritan,theLevitesandtheJewishpriestsweresupposedtobeneighborstotherobbedJew.TheSamaritanwhowaspassingbytherobbedJewwassupposedtobetheleastlikelyneighbortotheJew.Nonetheless,JesusimpliedthattheSamaritanexhibitedthegoodnessofGod,hencecalledtheGoodSamaritan.GooddeedsshineGod’sgoodnessbrightlywhenwehelpstrangersinneed.(d)WhatismyresponseifIaminabjectpoverty?

Wemaybeforcedintoabjectpovertyourselvesforanynumberofcauses.Thecausescouldbeself-derivedorderivedfromthesystemoftheevilworldasdiscussedabove.Ifthecausewasself-derived,weshouldfocusoncorrectingthecauses:transforminglazinessintodiligenceandhardwork.Ifthecauseisthesystemoftheevilworld,oftenunavoidableanduncontrollable,theissuebecomescomplex.Itisoftenthecasethatwecannotchangethesystem,thesocietyorthecommunity,letalonethenation.Amongalluncontrollablefactors,however,thereisonethingwehaveentirecontrolover:ourattitude.Wecanchoosetofallintofatalismandgiveupindespairandhopelessness.Or,wecanchoosetodependonotherswithperpetualdependency.Or,betteryet,wecanchoosetodoourbestunderseeminglyhopelesscircumstanceswithtrustintheLordwhoisloving,caring,graciousandfaithfulinhistime.‘Tooidealistic’,youmightsay.LetustaketheexampleofJosephintheOldTestament.Wetendtohighlighthisappointmenttotheprimeminister’spositionafterinterpretingthePharaoh’sdream.Buthishopefultrustwaswellexhibitedinhispreviouscircumstances:whenhewassoldasaslaveandwhenhewasputintoprisonwithoutanyfault.Inbothcircumstances,hedidhisbestandgainedconfidenceandtrustfromhismasters.HeprovedthathewasagoodvesselforGodtouseforhispurposes.Hestudied,learned,andappliedhislearningtopracticeandperseveredwithextremepatiencewithoutlosinghopeandjoy.HeprosperedbecauseGodwaswithhimandhestoodonGod’ssideallthetime.IfwehavetoremaininpovertyperpetuallyonearthunderGod’swill,sobeit.Hisnameisglorifiedthroughourpovertyalthoughwemaynotunderstandwhy,butwewillfindthatoutwhenweseeJesusfacetofaceinheaven.Weshallstickaroundandendurethecircumstanceswithajoyousattitude.(e)WhatismyresponseifIaminthetop10percentofthewealthyinmysocietyorinthe

world?

Asdiscussedabove,povertymaybedefinedbymanystandards.Oneofthemiswealthornetassetsornetworth.Itrepresentstheamountofwealthunderone’spossessionand

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controlatanyonepointintime.Astatisticalreportshowsthatthewealthoftheworldpopulationisseriouslyskewedandconcentratedamongasmallnumberofpeople.Accordingtothetablebelow,0.7percentoftheworldpopulationownsmorethan45percentofthetotalwealthwhile92percentoftheworldpopulationownsonly15.5percent.IfwehavemorethanUSD100,000innetassets,thenwearepartofthetop8.1percentofthewealthypopulation.

Togobacktoourquestion,ifwearepartofthewealthyminorityinthesocietyorinthecommunitytowhichwebelong,whatshouldbeourresponse?InlightofGod’scallingtohispeopletobecomeambassadorsofChristinbringingtheworldtoreconciliationwithhim(2Cor5:18)weshouldrememberafewprinciples:

• Theprincipleofavoidingtheloveofmoney:Moneyisneutralandbringscomfortandconveniencetolife.But,theloveofmoneyistherootofallevil(1Tim6:10).ItisatrapthatSatanandhisdemonicforcesusefrequentlytotemptbelievers.One’slifedoesnotconsistintheabundanceofhispossessions(Luke12:15).

• Theprincipleofstewardship:Godownseverythingthatisbetweenheavenandtheearth(Deut10:14).Hisownershipofeverythingcomesfromhiscreation.Additionally,believershavebeenredeemedbyhisgraceandourfaithintheredemptivedeathofChristonthecross.Thisbuy-backofoursoulsgivesGodanotherrationalebehindhisownershipofourlivesandeverythingwepossess.Everythingincludesthemoneyandwealthunderourcontrol.Wearehisstewardsormanagersoftheresourcesthathehasentrustedtous.

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• Theprincipleofsharing:TheBibleisexplicitabouturgingGod’speopletorememberthepoorandtosharetheresourcesentrustedtothemwithanattitudeofwillingnessandgenerosity(Gal2:10;Prov3:27-28;2Cor9:7).

• Theprincipleoffrugality:Theprincipleoffrugallifeisfoundationaltoallotherfinancialandeconomiclife.Itoftenenablesustobecontent,toreducethedesiretoearnmore,towanttosharemoreandtosaveforthefuture(Prov21:20).Itisbasedonhumilitybeforethecreator,ownerandmasterofall,andbasiccourtesytofellowhumanity.TheBibleencouragesChristianstoavoidarroganceinconjunctionwiththeirwealth.Instead,Christiansareurgedtobeconsideratetowardsothers.Ifone’srightwouldcauseanotherperson’swalkwithChristtostumble,Christiansshouldrefrainfromexercisingtheright.‘Donotcauseanyonetostumble,whetherJews,GreeksorthechurchofGod’(1Cor10:32).Frugalitythenisanattitudeexpressedwithwealthtowardsothers.

Frugalitycannotbedescribedinabsolutetermssinceone’sfrugalitycouldbeimpracticableforothers.Forexample,abillionairewhochoosestotakeafirstclasscommercialairlineratherthanaprivatejetthathecouldeasilyaffordcouldbeconsideredfrugalwhilefirstclassairtravelcouldbeluxurioustomanyordinarypeopleandaremotedreamtomanypoorpeoplearoundtheworld.Frugalityrepresentsthelackofwastefulnessandprudenceinsavings.ThedisciplesofJesusgatheredallthatwasleftoverafterJesushadfedthemultitudes(Matt14:20;15:37).Theydidnotletanyfoodgowasted.Furthermore,itrepresentsgodlyvirtuesofgentleness(controlledstrength)andhumilitybothofwhichJesusmodeledforus.‘Takemyyokeuponyouandlearnfromme,forIamgentleandhumbleinheart,andyouwillfindrestforyoursouls’(Matt11:29).3.0Whatistherole/responsibilityofaChristianincreatingwealth?3.1Theologicalreflectiononwealthcreation:thefundamentalimportanceoftheCreationMandateanditsrelationshiptotheGreatCommission(a)WealthisfromGod

ThereisnodoubtthatwealthisfromGod.Firstly,thecreationmandate(Gen1:26-28,Ps8:3-8)isbasedondelegationfromGod.Goddelegated‘dominion’tous,implyingthatallwealthbelongstoGodandwearehisstewards.ThatGodnevertransferredownershipisborneoutinPsalms50:7-12,‘…Fortheworldismine,andallitsfullness.’InDeuteronomy8:8,Godremindedhispeople,‘AndyoushallrememberyourGod,foritishewhogivesyouthepowertogetwealth,thathemayestablishhiscovenantwhichhesworetoyourfathers.’ThematerialblessingwasincludedinthepromisesGodmadetothepatriarchsandtheirdescendants.Suchblessingwastobeobtainedbyworking.InDeuteronomy28:1-13thereisalistofblessingsthatresultfromobediencetothelaw.Ofparticularimportanceisthepromiseinverses11-12:‘AndtheLordwillgrantyouplentyofgoods,inthefruitofyourbody,intheincreaseofyourlivestock,andintheproduceofyourground,inthelandofwhichtheLordsworetoyourfatherstogiveyou.TheLordwillopen

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toyouhisgoodtreasure,theheavens,togivetheraintoyourlandinitsseason,andtoblessalltheworkofyourhand.’xxvIsraelwaswarnedthattheseblessingsmightleadthemtofalselyconclude,‘Mypowerandthemightofmyhandhavegainedmethiswealth’(Deut8:17)andwaschallengedonthispoint(Mal3:8-12).ThatGodisopposedtowrongattitudestowardswealthisseenstarklyintheprophetEzekiel.ThroughtheprophetGodsaystothekingofTyre:

Becauseyourheartisliftedup,andyousay,‘Iamagod,Isitintheseatofgods,inthemidstoftheirseas,’yetyouareamanandnotagod,thoughyousetyourheartastheheartofagod(Behold,youarewiserthanDaniel!Thereisnosecretthatcanbehiddenfromyou!Withyourwisdomandunderstandingyouhavegainedrichesforyourself,andgatheredgoldandsilverintoyourtreasuries,byyourgreatwisdomintradeyouhaveincreasedyourriches,andyourheartisliftedupbecauseofyourriches)....Therefore,youshalldiethedeathoftheuncircumcised(Ezek28:2-10).

Throughhisprophet,GodleftitinnodoubtthattheKingofTyrewasmistakeninallowinghishearttobe‘liftedup’byhisbeliefthatitwashisownwisdomandunderstandingthathadempoweredhimtogainriches.ThesameprophetspokesimilarlyagainstEgyptaswell(Ezek29:2-7).Otherprophets,includingIsaiah,Jeremiah,Amos,andMicahconveyedGod’soutrageatviolationsofhislawsuchasforcedlabor,enslavementoffellowcountrymenandthedefraudingofwidowsandorphans.Theparableoftherichyoungruler(aJewishrulerinthelocalsynagogue)concernsattitudestowardsmoney(cfMatt19:16-23,Mark10:17-22,andLuke18:18-23).Themanbelievedhewasrighteousbecausehekeptthelaw,butwhenJesusidentifiedhispreferenceformoneytofollowinghim,hewentaway‘verysorrowful’.IfthemanhadtrulylovedGodandhisneighbor,hemighthavealsobelievedDeuteronomy8:18andnotbeenconcernedaboutsellingwhathethenhadandgivingittothepoor.ThebookofProverbscontainsmanyinjunctionsagainstcorruptlyearnedwealth.Someexamplesinclude:

• Treasuresofwickednessprofitnothing,butrighteousnessdeliversfromdeath(10:2).

• Thewagesoftherighteousislife,buttheearningsofthewickedaresinanddeath.(10:16).

• Thepeoplewillcursehimwhowithholdsgrain,butblessingwillbeontheheadofhimwhosellsit(11:26).

• Betterisalittlewithrighteousnessthanvastrevenueswithoutjustice(16:8).

• Gettingtreasuresbyalyingtongueisthefleetingfancyofthosewhoseekdeath(21:6).

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WealthisnotalwaysablessingfromGod.TheonlywealththathonorsGodinitscreationanddistributionprocessesisablessingfromGod.TherearemanypeopleinhistoryandcurrentlyaroundtheworldwhoarewealthyandhavenothingtodowithGod.Thephysicalworldisundertheinfluenceofthedevilandhisdemonicforcesatleastfornow.Thedevilhasthecapacitytomakepeoplerich.HetemptedJesuswithanoffertogivetheworldlyglorytohimifJesusboweddownandworshipedhim,whichJesusrejected.(Matt4:8-9).Godisnotopposedtomoneyandwealth,butheisopposedtowealthwrongfullygainedandwrongfulattitudestowardsit.However,forthepurposeofthispaper,wearefocusingonwealththathonorsGodinitscreationaswellasdistribution.(b)Theproblemofprosperitygospel

Adefinitionofprosperitytheology(PT)wasofferedbytheAfricanChapterLausanneTheologyWorkingGroupafterconsultationsinAkropong,Ghana,8-9October2008and1-4September2009.xxviItinfluencedtheCapeTownCommitmentdrawnupattheThirdLausanneCongressonWorldEvangelization(CapeTown,16-25October2010),especiallypartIIIEon‘Callingthechurchbacktohumility,integrityandsimplicity’and,morerecently,theAtibaiaStatementonProsperityTheology,followingconsultationsinAtibaia,Brazil,30Mar–2April,2014.xxviiPTisdefinedintheAkropongstatementas,‘[T]heteachingthatbelievershavearighttotheblessingsofhealthandwealthandthattheycanobtaintheseblessingsthroughpositiveconfessionsoffaithandthe‘sowingofseeds’throughthefaithfulpaymentsoftithesandofferings.’Theproblemwithsuchasimplisticapproachtoteachingprosperityistwofold.First,itisincompleteinthatitdoesnotruleoutreversecausation(iethatpovertyistheresultofwrongconfessionsandnotpayingtithesandofferings).Second,astrongfocusonmaterialwell-beingcaneasilyleadtotheDeuteronomy8:17‘problem’wherebypeoplethinkitistheirfaith(work)thathasmadethemprosper.Inshort,althoughthereisbiblicalsupportfortheideasthatpositiveconfessionsandgenerositywillbeblessed(egProv18:21;Acts20:35),thefallen-nessoftheworldmeansthatthereisstilloppressionthatcausespoverty.ThereisadangerinmakingPTa‘strawman’becausethatmightleadtoacceptanceofpovertyasadefaultstateorevenavirtue.ThereisevidencethatPTintegratedintoatheologyofworkdoesdeliverdesirabledevelopmentoutcomes.Forexample,thereisevidencethatPentecostalisminAfricahashadanimportantinfluenceondevelopmentbecauseithasimbuedfollowerswithaneconomicethosthatoutworksinawaysimilartoWeber’sprotestantworkethic.xxviiiPentecostaltransformationoftheindividualshiftsbeliefs,values,andmoralityinawaythatisconducivetoeconomicdevelopmentinSub-SaharanAfrica.xxixThosewhoarecommittedtowealthcreationfortransformationmightreconcilePTandliberationtheologybyemphasizingthesignificanceofthecreationmandatexxxandthefactthatthosewhoareblessedwithwealtharesoblessedtobeablessingtoothers.ThisideaispredicatedontheAbrahamicblessingofGenesis12:1-3.Thedimensionsofthisblessingare

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describedinDeuteronomy28:2-12anditstransferencetoGentilesisassuredinGalatians3:9-14.Goddoesnotintendthatwealthbetightlyheld,butusedtobless‘allthefamiliesoftheearth’.Onewayinwhichtoblessothersistousewealthtodevelopsustainableopportunitiesforemploymentinbusinessesproducinggoodsandservicesthatcontributepositivelytohumanflourishing.(c)Stewardshipofwealthandotherresources

ItisclearfromScripturethat‘creationcare’isnotoptionalforChristians.Itisactuallyanintegralpartofourfaith.ThiswasoneofthetopicsofJohnStott’slastbook,TheRadicalDisciple:SomeNeglectedAspectsofOurCallingpublishedin2010.ThistopicwasaddressedattheLausanneGlobalConsultationonCreationCareandtheGospelheldinJamaica,29Oct–2Nov2012.xxxiTherecanbelittledoubtthatstewardshipisattheheartofthecreationmandate.InGenesis1:26-28Goddelegated‘dominion’tous,butinGenesis2:15Godmadeusaccountable—AndtheLordGodtookthemanandputhimintheGardenofEdentotendandkeepit.Twothingsaresignificanthere.First,theHebrewfor‘man’and‘land’aresimilar,adamandadama.ItseemsthatGodintendedhumankindtohaveacloserelationshipwiththeland,whichmightbebroadlyinterpretedasallofGod’sanimateandinanimatecreation.Second,althoughtendingandkeepinghaveconnotationsofdevelopment(‘subdue’)theyalsoimplynurture(‘replenish’).Furthermore,concernfortheenvironmentisevidentinOldTestamentlaw,(egtheSabbathyear[Exod23:10-11]),notcuttingdowncertaintreesintimesofwar(Deut20:19-20)andnotkillingmotherbirds(Deut22:6-7).Godalsopersonifiesinanimatecreation,indicatingthathecaresforit(egIsa55:12;Rom8:22).(d)Workasworship

Wealthandworkareintegrallyrelated.Thecreationmandateembodiedblessing(cfGen1:28a),buttheblessingwasinextricablylinkedtowork(cfGen2:15).TheHebrewavodahisvariouslytranslated‘work’(Gen2:15;Exod34:21;Ps104:23),‘worship’(Exod8:1)and‘serve’(Josh24:15).Itisapictureofintegratedfaith.GodordainedworkinGenesis2:15,heinspiresitinIsaiah28:23-29,andhesustainsitinDeuteronomy28:11-12.Inworking,webecomeco-creatorswithGod.‘Good’workcreatesgoodsandservicesthatcontributepositivelytohumanflourishing.Ourworkmaybethoughtofasanaltartowhichwebringourtime,talent,andenergy,xxxiiwherewecanpresentourbodiesaslivingsacrifices(Rom12:1).Inourwork,wecanexpressneighbour-love(egbygivingclientsthebestinservice,byproducingthemostreliableorsafestproduct)andwecangiveglorytoGodbyrecognizinghimastheultimateproviderofallthatisgood.ThejoyweChristiansexpressinourworkshouldpointotherstowardsGod.Therehasbeenasignificantshiftinunderstandingtheintegrationofworkandfaith.Whereasdualismprevaileduntilrecently,itmightbesaidthatthereisnowaglobalwork-faithintegrationmovement.LeadingthinkersinthisareaincludeMarkGreene,xxxiiiTim

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Keller,xxxivandPaulStevens.xxxvManyinthechurchnowunderstandthatthereisnoseparationbetweenthatwhichisspiritual(‘churchonSunday’)andthatwhichissecular(‘workonMonday’).ThewholeofourlivesisspiritualandMondayworkisjustasimportanttoGodasSundayworship.

3.2Church’sroleincreatingwealthWewhoformthechurchofJesusChristarecalledtousherinthekingdomofGodinallitsfullness.BringinginthekingdomrequiresthebodyofChristtodomanythings.Oneoftheseistocreatewealth.(a) Historicalengagementofthechurch

WealthisoneoftheimportantresourcesthatGodgrantstohispeopletoaccomplishhispurposeforallmankind.Wealthisneededtofightpoverty,whichistheprimarycharacteristicofSatan’skingdom—anantithesisofGod’sdesignanddesireforustoenjoyabundantlife.Thegoodnewsisdesignedtoproviderelieftothepoor(Isa61:1-4),thehungry,thirsty,nakedandhomelessaswellasthosewhoarebroken-hearted,restlessandinbondagetosin(Matt25:35-36,40).Whiletheanointingbreaksspiritualyoke(Isa10:27),moneyisneededtobreakthematerialyoke.Financialresourcesarerequiredinordertosendworkersintotheharvestfieldaswellasforthepurposeofmeetingthephysicalneedsoftheimpoverished.PaulinhislettertotheRomanschallengesthechurchtosendworkersbysupportingthemfinancially(Rom10:15).ItisthismissionofthechurchtoproclaimtheGospelinwordanddeedthatinspiredthedistributionofwealtharoundtheworldthroughtheages.Thinkofthenumberofschools,hospitals,orphanages,reliefshelters,drinkingwaterwells,andcommunitydevelopmentprojectsthatthechurchhasbuiltaroundtheworld.Itcouldnothavecarriedoutitsmissioniffinancialresourceswerenotavailableasaresultofwealthcreationbyitsmembers.(b)Distributionvscreationofwealth

Thechurchhashistoricallybeeninvolvedinthedistributionofwealthwithoutemphasizingitsroleinthecreationofwealth.Moderndaygovernmentsrecognizeandapplaudtheroleofthechurchinwealthdistribution.Manyparachurchorganizationsofferrelief,rehabilitation,healthcare,communitydevelopment,andotherhumanitarianservicesinsomeoftheneediestareasoftheworld.Thechurchhasembracedthisroleanditsworkinthisareamustcontinue.But,howdowedistributeifwedonotencouragethecreationofwealthbythechurchinthefirstplace?Imaginetheincreaseinimpactifthechurchfullyembraceditsmissiontocreatewealthinadditiontothedistributionofwealth.Wewillfindmanymoremembersofthechurchrespondingtotheircallingwithoutreservationtobecomewealthcreators.

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3.3Individual’sroleincreatingwealthAllofusarerequiredtopreachthegospel,butsomearecalledtothisas‘specialists’.Wecallthemevangelists.Theirroleisunderstoodandhonored—becausetheyareseenasGod’sprovisiontothechurchforbringinginthekingdom.Inthesameway,thechurchiscalledtothecreationofwealth,butsomearecalledtothisasspecialists.Wecallthemmarketplaceworkers,businesspersonsorprofessionals.Itisimportantthattheirroletooisunderstoodandhonoredinthecontextofthelocalchurchandtheglobalchurch.ItisimportantthatweseethattheircallingtooisofGod—thattheyareGod’sprovisiontothechurchforbringinginthekingdomsothatthedayoftheweddingoftheLambishastened.Itisonlywhenweembracethecallingofthosewithinthechurchwhoarewealthcreatorsthatwewillbegintoappreciatethecallingofthechurchtocreatewealth,ultimatelyleadingtotheestablishmentofhiskingdom.Beforewejumpintolookingtheroleofindividualsincreatingwealthitiswisetoseefactorsthatarenecessarytocreatewealth,whichhelpstounderstandthewholepictureofwealthcreationandmayshedlightontheindividual’srole.Allwealthiscreatedduetotwomainfactors:God’sgiftofcreationandthestoreoftechnicalknowledgehumanshavedevelopedovertime,bothofwhichweinthepresenthaveinherited,andforwhichwecantakeverylittlecredit.xxxviItiscommontosaybusinessescreatewealthinamarket-basedeconomy.However,wecannotunderestimatetheroleofgovernmentincreatingwealthaccordingtoAdamSmithforthreemainreasons.xxxviiFirst,nowealthiscreatedwithouttheprotectionofprivatepropertyandindividualsecurity,andthisisonlydoneeffectivelythroughgovernmentprovidedlawandorder.Secondly,government’sinvestmentinroads,bridges,railways,scienceandtechnologyandotherinfrastructureisessentialinincreasingproductionbytheprivatesector,andonlygovernmentscandothissufficiently.Third,governmentscreateafavorablesituationforbusinessesbyprovidingandimplementinglegalinfrastructurelikeproperpoliciesandregulationsthatwillcreateafavorableplatformforindividualstocreatewealthinadditiontothephysicalinfrastructurementionedabove.However,itshouldbenotedthattheroleofthegovernmentisindirectlytheroleofindividualsasthegovernmentstructureismadeupofthecollectiveeffortsofindividualsandallthefunctionsofgovernmentincluding,provisionoflaws,policies,regulations,andreinforcementoftheseismadebytheeffortofindividualsineverypublicsectorofthegovernment.Ifwedoubtthatthepeopleworkingingovernmentdonotcreatewealth,letusimagineasocietywithoutawell-functioninggovernment.Atthesametimewhenwesaybusinessescreatewealth,wemeanindividualswhocreatedtheprivatebusinessandthosewhoworkintheprivatesectoraretheoneswhocreatewealthinsociety.Asnotedabove,God’screationandtheworkofhumansarethemainfactorsthatareessentialincreatingwealth.Asamatteroffact,thegiftofcreationbyGodisaconstantfactor,sowhatmakesthedifferenceincreatingwealthistheroleofindividuals.Inunderdevelopedcountries,thereisaGod-givennaturalresourcebasewithgreatpotential

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forwealthcreation,butsevereunderutilizationofhumanpotentialduetoahostofproblemssuchasbadgovernance,etc.Thequestionis,whoisgoingtousethesenaturalresourcesincreatingbusinessesthatwillproduceprofitsandatthesametimesatisfytheneedsofthecommunity?Theanswerisindividuals.Weneedindividualswhohavetheknowledge,skill,andtheattitudethatcanusetheopportunitytodoresearch,business,andinvestmentinordertocreatewealth.Weneedindividualswhoworkinthegovernmenthavingtheknowledge,skill,anddesiretoinvestininfrastructure,makelaws,policies,andregulationsthatarefavorabletodoingbusiness.Thetruewealthofanationisstronglytiedtotheindividual’sproductivitylevel.(a) Thecreationmandate

ThecreationmandateortheculturalmandateisfoundinGenesis1:28and2:15.Intheactofcreation,Goddisplayedhischaracterwhichhethenbestowedonuswhenhecreatedusinhisownlikeness.WearecreatedinhisimageandenjoyarelationshipwithallofGod’screationinamannerthatissimilartoGod’srelationshipwithhiscreation.ItisnaturalthatwetooenjoytheactofcreatingwealthfromtherestofGod’screation.Whetheritistofeedourselves,findshelterorprovideforfuturegenerations,weareinvitedtobeco-creatorswithGodintheprocessofwealthcreation.Godcouldhavesuppliedmannafromheavensothatwedon’thavetoworkforitifhesochose.Instead,hegaveusagreatergiftofbeinglikehimbybecomingco-creatorsandenjoyingthefruitofourownlabor.Therefore,whethertosurviveortothrivewemustbeactivelyinvolvedintheprocessofwealthcreation.Fromcultivatingthelandforfoodtobuildingcitiesforsheltertoresearchinmedicineforhealthcare,wehavetheprivilegeofusingtheresources,skills,andtalentwithwhichGodhasgiftedeachofusinuniquewaysforcreatingwealth.EveryonehasGod-givengiftstocarryouthisorhercalling.Althoughgiftsaredifferentforeveryone,thegoalisthesame.EachofuswhobelievesinChristiscalledtobeapriestandtoservethekingdomwithhisorhervocation.However,itisoftenthecasethatworkisseenasanecessaryevilandchurchworkisvaluedaboveotherendeavors.ButColossians3:23-24says,‘Whateveryoudo,workatitwithallyourheart,asworkingfortheLord,notformen,sinceyouknowthatyouwillreceiveaninheritancefromtheLordasareward.ItistheLordChristyouareserving.’FirstCorinthians10:31says,‘Whateveryoueatordrinkorwhateveryoudo,doitallforthegloryofGod.’(b)UsingwealthtoaccomplishGod’spurposefor:

Self

WearecalledtoglorifyGodinourbodyandspiritandwithallthatwehave.FirstCorinthians6:20says,‘Foryouwereboughtataprice,thereforeglorifyGodinyourbodyandinyourspiritwhichareGod’s.’GlorifyingdoesnotjustconsistoftellingGodhowgoodheisandthankinghimforwhathehasdone,butitalsorequiresthatwecauseotherstoglorifyGod.ThatiswhytheBibletellsustobehaveinanuprightandrighteousmannerbecauseourbehaviorisofprimeimportanceinimpactinghowotherpeopleviewGod.Matthew5:16says,‘Letyourlightsoshinebeforemen,thattheymayseeyourgoodworksandglorifyyourfatherinheaven.’WeareGod'srepresentativeshereonearth;weshouldbehaveinawaythatwillcauseotherstoglorifyGod.Oneofthewaysinwhichweglorify

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GodisbyusingthewealththatwehaveavailabletousinamannerthatwouldcauseotherpeopletobelieveinGodandputtheirtrustinhim.However,itshouldbenotedthatourlivesshouldnotrevolvearoundthepursuitofwealth.Rather,itshouldrevolvearoundthepursuitofGod.Mathew6:33says,‘ButseekfirstthekingdomofGodandhisrighteousness,andallthesethingsshallbeaddedtoyou’.Fromthisverse,welearnthatJesusdoesnotdismissourneedsasunimportant.Onthecontrary,heintendstoprovideforthem.Butourneedsarenotthemostimportantthingtopursue,asGodprovidesallthatweneedwhenwepursuehiskingdomasourfirstpriority.WhenusedasatoolforbuildingGod’skingdom,wealthbearstestimonytoourhopeinJesusChristasLordoverourlivesandourdelightinhimasthegreatestrewardinlife.Butwhenwealthbecomesatrap,itreplacesGodasourmaster.

Family

ServingGodwithourwealthcomesbeforeeveryotherconsiderationinourlivesincludingourselves,ourfamily,ourchurch,ourcommunity,ourcountryandourworld.AccordingtoMatthew10:37,‘Hewholoveshisfatherormothermorethanmeisnotworthyofme.Andhewholoveshissonordaughtermorethanmeisnotworthyofme.’However,partofwhatitmeanstoserveGodistakingcareoftheneedsofourselves,ourfamily,ourcommunity,andourworld.Inthisverse,Christwasnottellingustoneglecttheneedsofourfamilybuthewassayingifyourfamilyisaskingyounottoworshipme,todenymeortogoagainstmylawsthenyoumustbewillingtodeviatefromthemonthis.Godhimselftellsustotakecareofourselvesandourfamiliesin1Timothy5:8—‘Butifanyonedoesnotprovideforhisown,andespeciallyforthoseofhisownhousehold,hehasdeniedthefaith,andisworsethananunbeliever.’Fromthisverse,wecanlearnhowGodwantedustoblessourfamilieswiththewealthwehavecreated.Wealsoneedtoexhortthem,comfortthem,disciplinethem,teachtheminthewaysofGodandlovethemasGodloveshischildren.Proverbs13:22says,‘Agoodmanleavesaninheritancetohischildren’schildren.Butthewealthofthesinnerisstoredupfortherighteous.’Therefore,wehavearesponsibilitytosharethewealthwehavecreatedacrossmultiplegenerations.

Community

WeshouldglorifyGodthroughgivingfromourwealthtotheneedsofthosewithinourcommunities.Wehavetheprivilegeofsharingnotonlywhatwehavebutalsoourselvesandourpassionswithothersandwedosobyservingourcommunityandtheworldthroughthebusinesswedo.Weshouldmakeadifferenceinsocietynotonlywiththematerialwealthwehavecreated,butalsowiththewealthofknowledgewehaveaccumulatedintheprocessofcreatingwealth.AllthesewillbringpraiseandhonortoourLord.Oneofthemostsignificanttoolsthatawealthcreatorhasinthecommunityishisorhersphereofinfluence.IntheSermonontheMount,Jesusteachesthatwe,hisfollowers,aretobesaltandlight.Thisrequiresustobeengagedproactivelyinculture,politics,government,media,education,andeveryothersphereofsociety.WehavegreatexamplesofearlyChristiansimpactingcultureintheRomanSociety,believerswhotransformededucationduringtheEnlightenment,andleaderslikeWilliamWilberforcewhofoughthardtochangegovernmentpolicytoabolishslavery.

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Theworld

InthestoryofEaster,akeycharacterisJosephofArimathea.ItisstrikingthatGodusedarichmantopreparetheperfectburialplace,whichonlythreedayslaterbecamethesiteofresurrectionandthefirstsightingoftherisenLord.Joseph’srolewasprophesiedinIsaiah53:9andhisnameismentionedinallfourGospelsindicatingthesignificanceofhiscontributiontotheGospelstory.HedonatedhisowntombfortheburialofJesusandwasresponsiblefortakingpossessionofJesus’sbodyfromPilate’scustodyandlaterpreparingitforburial.Thiswasarolethatrequiredthepersontobewealthyandinfluential.TheragtagfishermenwouldnothavebeenabletoevensecureanaudiencewithPilate,letalonesecurethebody.Ifthebodyhadnotbeensecuredearly,wrappedinspicesandplacedinatomb,itwouldhavedecayed.GodhadpromisedhisSonthathewouldnotlethisbodyseecorruptionsothattheworldmayknowwhoJesusis.Hefulfilledthispromisethroughawealthybusinessman.(b) EnjoyingwealthanditscreationWeasbelieversshouldnotcreditoursuccesstoourselvesortoourworkethic.Wealthcreationisagodlygift;Deuteronomy8:18says,‘AndyoushallremembertheLordyourGodforitishewhogivesyouthepowertogetwealth.’ThefavorandpowerwegetfromGodtocreatewealtharenotjusttomakeushappyandlivealuxuriouslife,butthewealththatcomesfromourworkistobeusedtoserveGodbyservingothers.Weneedtounderstandthatwearestewardsofthewealthwehavecreatedthroughhisfavor;wedonotownit,butGodownsitall.

IfwearealwaysawareofthefactthatwearejuststewardsofwhatGodowns,thenwehaveeveryrighttoenjoytheblessingsandbenefitsofhisgiftstous.Ecclesiastes5:19says,‘AsforeverymantowhomGodhasgivenrichesandwealth,andgivenhimthepowertoeatofit,toreceivehisheritageandrejoiceinhislabor—thisisthegiftofGod.’Yes,wecanenjoythewealththatwehavecreatedinaGodlywayandhonorGodwithit.WehavebiblicalheroeslikeAbraham,Isaac,andJacobwhohonoredGodwiththewealththattheyhad.Godwantsustofaithfullymanageourwealth,andthatmeansweshouldalwaysbewisestewards.Itmeansweshouldalwaysbegivingtotheworkofthekingdom,weshouldalwaysbetakingcareofourselves,ourfamilies,andourcommunities.Aswedobusiness,wecreatefinancial,social,cultural,intellectual,andspiritualwealth.WealthcreationprocessesshouldbemindfulofbothGodandothers.WeshouldalwayshavethisdualgoaltodobusinessforGodandthecommongood.Thewealthwecreatehasthepotentialtomakeagreatdifferenceinthelivesofindividuals,families,andcommunities.Thegiftandcallingtocreatewealthisbeyondamicrofinanceloanorasinglesmallormedium-sizedbusiness.Itisaboutbuildingnationsandseekingthewelfareofcommunities.SobeingministersofthekingdomofGod,livingoutthecallingformarketplaceministry,andusingourvocationsandprofessionsasgiftsgivenbyGodtochangelivesofindividuals,families,andcommunitiesisagreatsourceofjoy.TheupsanddownswepassthroughintheprocessofcreatingwealthbringglorytoGod.ManybusinesspeoplewhohavecreatedwealthsaythattheyhavelearnedmoreaboutGodintheprocessofcreatingwealth.Theprocessofcreatingwealthisachallengingprocessthatoftenrequiresthepractical

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demonstrationofGod’spower.Therefore,itisnotonlythewealthwehavecreatedbutalsotheprocessofcreatingwealththatbecomesasourceofourenjoymentandjoyintheLord.(c)Myroleinredeemingthemarketplaceortheeconomicsphere

WeallarepriestscalledtoservethelivingGod:‘HehasdeliveredusfromthepowerofdarknessandconveyedusintothekingdomoftheSonofhislove’(Col1:13).ThemomentwereceivedJesusasourSaviorandRedeemerwemadeashiftfromthekingdomoftheearthtoGod’skingdom.WebecomerepresentativesofGod’skingdomonearthandwelivebytheconstitutionofGod’skingdom.WegointothemarketplaceasJesus’representativestoaddresstheneedsoftheworldthroughbusinessandwealthcreationanddemonstrateGod’spower,love,andconcern.PeoplewhoarecalledtobewealthcreatorshaveanopportunitytotakeJesusintothemarketplace.Withfewerpeoplecomingtochurch,especiallyindevelopednations,oftentheonlywayinwhichpeoplecanhearaboutJesusandhisgospelisthroughChristianswhomeetandinteractwiththemeverydayinthemarketplace.4.0Whatresourcesareavailableforthistopic?4.1Examplesandcasestudies

• BAMinHaiti:http://businessasmission.com/resources/bam-haiti/4.2Books(invariouslanguages)

• Jean-Louis,Daniel,andJacquelineKlamer.FromAidtoTrade:HowAidOrganizations,

Business,andGovernmentsCanWorkTogether:LessonsLearnedfromHaiti.FreshStrategyPress,2016.

• Sider,RonaldJ.RichChristiansinanAgeofHunger:MovingfromAffluenceto

Generosity.FourthEdition.Dallas:Word,1997,2005.

• Milanovic,Blanko.TheHavesandtheHave-Nots:ABriefandIdiosyncraticHistoryofGlobalInequality.NewYork:BasicBooks,2010.

• Grudem,Wayne,andBarryAsmus.ThePovertyofNations.Wheaton:Crossway,2013.• Ballor,Jordan.MakersofModernChristianSocialThought:LeoX111andAbraham

KuyperontheSocialQuestion.GrandRapids,MI:ActonInstitutePublishing,2016.• Blomberg,CraigL.NeitherPovertyNorRiches:ABiblicalTheologyofPossessions.

DownersGrove:InterVarsityPress,2000.• Collier,Paul.TheBottomBillion:WhythePoorestCountriesAreFailingandWhatCan

BeDoneAboutIt.Oxford:OxfordUniversityPress,2008.• Smith,Adam.TheWealthofNations.NewYork:BantamClassics,2003.• Massingue,Xavier.TheologyofWorkandPovertyAlleviationinMozambique.Carlisle,

Cumbria,UK:LanghamMonographs,2013.

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• Sachs,Jeffrey.TheEndofPoverty:EconomicPossibilitiesforOurTime.NewYork:PenguinPress,2005.

• Hoppe,LeslieJ.ThereShallBeNoPoorAmongYou:PovertyintheBible.Nashville:Abingdon,2004.

• Fikkert,Brian,andSteveCorbett.WhenHelpingHurts:AlleviatingPovertywithout

HurtingthePoor...andYourself.Chicago:MoodyPublishers,2009.• Greer,Peter,andPhilSmith.ThePoorWillbeGlad:JoiningtheRevolutiontoLiftthe

WorldOutofPoverty.GrandRapids:Zondervan,2009.• Yunus,Muhammad,andKarlWeber.CreatingaWorldwithoutPoverty:Social

BusinessandtheFutureofCapitalism.NewYork:PublicAffairs,2009.• Norberg,Johan.TenReasonstoLookForwardtotheFuture.London:Oneworld

Publications,20164.3Articles—includingblogs

• “TowardstheEndofPoverty:TheWorld’sNextGreatLeapForward.”TheEconomist

(US),June1,2013(http://www.economist.com/news/leaders/21578665-nearly-1-billion-people-have-been-taken-out-extreme-poverty-20-years-world-should-aim).

• BAMGlobalThinkTank.BAMattheBaseofthePyramid

(http://businessasmission.com/resources/base-pyramid-report).• Greer,Peter.BusinessFightsPoverty:MovingBeyondCharitytoJobCreation

(http://businessasmission.com/fighting-poverty-job-creation/).• Albright,Brian.LessonsfromtheEdge:FightingPovertyThroughBusiness

(http://businessasmission.com/lessons-edge-brian-fight-poverty/).• Rahman,Lauren.HowBusinessFightsPoverty:StoriesfromaGlobalNetwork

(http://businessasmission.com/how-business-fights-poverty/).• Weinhold,Tim.Gleanings:RediscoveringGod’sSolutionsforPoverty.

(http://businessasmission.com/gleanings-solutions-poverty/).• TheGuardian.Halfofworld’swealthnowinhandsof1%ofthepopulation

(https://www.theguardian.com/money/2015/oct/13/half-world-wealth-in-hands-population-inequality-report).

• TheWorldBank.Poverty(http://www.worldbank.org/en/topic/poverty/overview).• Horvarth,Andy.“WhatYouProbablyDon’tKnowAbout‘TheLeastofThese’,

ChristianityToday,5March2015(http://www.christianitytoday.com/ct/2015/march-web-only/what-you-probably-dont-know-about-least-of-these.html).

4.4Audioandvideomaterials

• FareedZakaria,“GPS–WhatintheWorld?GlobalPovertyParadox”.Youtube(https://www.youtube.com/watch?v=9UABa09QsvM).

• “World’sWealthDistribution”.Youtbube(https://www.youtube.com/watch?v=HnifGA4hTho).

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• “IncomeandWealthInequality:CrashCourseEconomics”.Youtube(https://www.youtube.com/watch?v=0xMCWr0O3Hs).

• “GlobalWealthInequality—Whatyouneverknewyouneverknew.”Youtube(https://www.youtube.com/watch?v=uWSxzjyMNpU).

• “FiveChartsthatExplaintheWorld’sWealthDistribution”.Youtube(https://www.youtube.com/watch?v=DYbE-fAFFU0).

• HansRosling,“NewInsightsonPoverty”.Ted(https://www.ted.com/talks/hans_rosling_reveals_new_insights_on_poverty).

• AndrewYoun,“3Reasonswhywecanwinthefightagainstpoverty”.Ted(https://www.ted.com/talks/andrew_youn_3_reasons_why_we_can_win_the_fight_against_poverty).

4.5Surveysandstatisticsthatshedlightonglobalwealthanditsdistribution

• TheWorldBank.“WorldDevelopmentIndicators2016Maps”(http://data.worldbank.org/products/wdi-maps).

• WorldEconomicForum.“5MapsontheStateofGlobalInequality”(https://www.weforum.org/agenda/2015/11/5-maps-on-the-state-of-global-inequality/).

• IgemoeMapWorld.“InteractiveWorldMapofGDPperCapita”(http://www.maps.igemoe.com/fact_gdp_ppp.htm).

• InstituteforPolicyStudies.“GlobalInequality”http://inequality.org/global-inequality/).

• Wikipedia.“DistributionofWealth”.(https://en.wikipedia.org/wiki/Distribution_of_wealth).

4.6Surveysandstatisticsthatshedlightonglobalpoverty

• Shah,Anup.“PovertyFactsandStats”(http://www.globalissues.org/article/26/poverty-facts-and-stats).

• CompassionInternational.“QuickFactsaboutPoverty”(http://www.compassion.com/poverty/poverty.htm).

• Roser,MaxandOrtiz-Ospina,Esteban.“WorldPoverty”(https://ourworldindata.org/world-poverty/).

• HungerNotes.“2016WorldHungerandPovertyFactsandStatistics”.(http://www.worldhunger.org/2015-world-hunger-and-poverty-facts-and-statistics/).

4.7BiblicalresourcesPassagesthatrefertotherichandthepoor

• Psalm12:5• Proverbs22:22-23

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• Proverbs28:6• Luke6:20-21• Luke14:14

Passagesthatillustrateappropriatecreationof,andkingdomuseof,wealth(principles,promises,andpeople)

• Deuteronomy15:7-8• Proverbs3:27-28• 1Samuel2:8• 1John3:17• James2:15-16• Romans12:1

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Appendix

ConsultationonWealthCreation(CWC):BackgroundandContextTheCWCwasnotjustanevent.TheConsultationheldinThailand,inMarch2017,wasapartofaconsultativeprocess,whichinturnispartofbroader,longer,andon-goingconversationsrelatedtoissueslikethechurch,business,poverty,wealthcreation,andmissions.Therefore,itisimportanttounderstandthebackgroundandcontextofeachCWCreport.Theyareimportantpiecesofabiggerpuzzle.Tounderstandthepicturethatisemerging,asweputthepiecestogether,oneneedstoseesomeoftheotherkeypieces.TheCWCisyetanotheroutcomeofthehistoriccommitmentsadoptedintheLausanneCovenantof1974.Here,whilecommittingthemselvestotheimportanceofevangelism,evangelicalsalsoexpressedrepentancefor‘havingsometimesregardedevangelismandsocialconcernasmutuallyexclusive’.Wealthcreationfortheeconomicbettermentofourworldisoneofthoseneglectedsocialconcerns;anditisthisthattheCWCaddresses.AllCWCparticipantswerepresentedwithalistofrequiredreading.ThesereadingsallrelatedtotheCWCassignmentofexploringtheRoleofWealthCreationinHolisticTransformationofPeopleandSocieties.TheCWCwaspartlyafollowupoftheLausanneGlobalConsultationonProsperityTheology,PovertyandtheGospelheldinApril2014.Thus,allneededtobefamiliarwiththeAtibaiaStatement:https://www.lausanne.org/content/statement/atibaia-statement(moreinformationbelow).TheLausanneGlobalConsultationonWealthCreationwasincollaborationwithBAMGlobal,andthussomeofitsworkandreportswereincludedintherequiredreading.‘WhyBotherwithBusinessasMission’,byMatsTunehaghttp://matstunehag.com/wp-content/uploads/2011/04/Why-Bother-with-Business-as-Mission-v-18-April-2017.pdfTheexecutivesummariesofthreeBAMThinkTankReports

• BiblicalFoundationsforBusinessasMissionhttp://bamglobal.org/report-biblical/

• BusinessasMissionandtheendofPovertyhttp://bamglobal.org/report-bop/

• BusinessasMissioninHaitihttp://bamglobal.org/report-haiti/

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CWCislinkedwiththreeotherglobalconsultationsthatdealtwithsimilarissues,held2004,2009,and2014.TheLausanneBAMIssueGroupThefirstBAMGlobalThinkTankwasheldundertheauspicesofLausanne.TheBusinessasMissionIssueGroupworkedforayear,addressingissuesrelatingtoGod’spurposesforworkandbusiness,theroleofbusinesspeopleinchurchandmissions,theneedsoftheworldandthepotentialresponseofbusiness.ItsummarizeditsfindingsintheBAMManifesto(2004).Hereareafewexcerpts,toillustrateagrowingconsensusamongleadersthatwealthcreatorsarecalledbyGodtoserveinbusiness.

• WebelievethatGodhascreatedallmen&womeninHisimagewiththeabilitytobe

creative,creatinggoodthingsforthemselvesandforothers—thisincludesbusiness.

• WebelieveinfollowinginthefootstepsofJesus,whoconstantlyandconsistentlymet

theneedsofthepeopleheencountered,thusdemonstratingtheloveofGodandthe

ruleofHiskingdom.

• WebelievethattheHolySpiritempowersallmembersoftheBodyofChristtoserve,

tomeettherealspiritualandphysicalneedsofothers,demonstratingthekingdomof

God.

• WebelievethatGodhascalledandequippedbusinesspeopletomake

aKingdomdifferenceinandthroughtheirbusinesses.

• WebelievethattheGospelhasthepowertotransformindividuals,communitiesand

societies.Christiansinbusinessshouldthereforebeapartofthisholistic

transformationthroughbusiness.

• Werecognisethefactthatpovertyandunemploymentareoftenrampantinareas

wherethenameofJesusisrarelyheardandunderstood.

• Werecognisethatthereisaneedforjobcreationandformultiplicationofbusinesses

allovertheworld,aimingatthequadruplebottomline:spiritual,economical,social

andenvironmentaltransformation.

• Werecognisethefactthatthechurchhasahugeandlargelyuntappedresourcein

theChristianbusinesscommunitytomeetneedsoftheworld—inandthrough

business—andbringglorytoGodinthemarketplaceandbeyond.

• SeealsoBAMManifesto:

http://matstunehag.com/wp-content/uploads/2011/04/BAM-MANIFESTO-2.pdf

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WheatonConsultationAglobalconsultationonBusinessasIntegralCallingwasheldinWheaton,IllinoisinOctober2009.Itbroughttogetherleadersfromtherealmsofbusiness,non-profitorganizations,andChristianministrywiththeologiansandacademicleadersinbusiness,economics,andmissions.ExcerptsfromtheDeclaration:

• Lamentations

• Welamentthatthechurchandbusinessitselfhaveundervaluedbusinessasavehicle

forlivingoutChrist’scalling,andhavereliedexcessivelyonnon-profitapproaches

thathaveresultedindependence,waste,andanunnecessarylossofhumandignity.

• CelebrationofFaithandHope

• WecelebratethegrowingmovementofpeopleseekingtobeusedbyGodandto

deploybusinesseconomicactivityforGod’sKingdom.

• Businesscancreatevalue,providethedignityofwork,andtransformcommunitiesby

improvinglivelihoods.

• BusinesscanbeanintegralcallingtoproclaimanddemonstratetheKingdomofGod

byhonoringGod,lovingpeople,andservingtheworld.

• Businesscanalsoprovideapowerfulopportunityforthetransformationofindividuals

toachievetheirfullpotentialforcreativityandproductivityandtoflourishand

experiencealifeofabundanceasenvisionedbytheKingdomofGod.

• BusinesscanbeusedtohelprestoreGod’screationfromitsdegradedstate.

• Itisourdeepconvictionthatbusinessesthatfunctioninalignmentwiththecore

valuesoftheKingdomofGodareplayingandincreasinglyshouldplayan

importantroleinholistictransformationofindividuals,communitiesandsocieties.

• SeealsoWheatonDeclaration:

http://matstunehag.com/wp-content/uploads/2017/05/Wheaton-Declaration.pdfAtibaiaConsultationWealthcreationanddistributionwerediscussedaspartoftheLausanneGlobalConsultationonProsperityTheology,PovertyandtheGospelheldinAtibaia,Brazilin2014.Theconsultationaffirmedthatsharingwealthisgoodandbiblical,butwealthdistributionistoooftenourmainresponsetomeetingpeoples’needs.Itidentifiedtheneedtoseekincreasinglytounderstandhowbusinessescanbringsolutionstoglobalissues,including

45

povertyandhumantrafficking.Thenotionofsimplicityasauniversalvaluewasalsochallenged,andneededtobeaddressedfurther.TheAtibaiaStatementisquitelong,buthereareafewexcerptsrelatedtowealthcreation,businessandthepoor.

• Christiansarecallednotonlytogiveandsharegenerously,buttoworkforthe

alleviationofpoverty.Thisshouldincludeofferingalternative,ethicalways,forthe

creationofwealthandthemaintenanceofsocially-responsiblebusinessesthat

empowerthepoorandprovidematerialbenefit,andindividualandcommunal

dignity.Thismustalwaysbedonewiththeunderstandingthatallwealthandall

creationbelongfirstandforemosttoGod.

• Weacknowledgethat,intheglobalmarketeconomy,oneofthemosteffectivetools

fortheeliminationofpovertyiseconomicdevelopment,andyetevangelicalshave

oftenfailedtopromotevalue-drivenbusinesssolutionstopoverty.

• Howcanwemoreeffectivelyworkfortheestablishmentofcreative,ethical,and

sustainablebusinessendeavorsinthefightagainstpoverty?

• SeealsoAtibaiaStatement:https://www.lausanne.org/content/statement/atibaia-statement

Endnotes

iEditor’sNote:IntheManifesto,‘Church’(withuppercase)and‘church’(withlowercase)areusedintentionally,theformerdenotingtheglobalChurchandthelatterthelocalchurch.iiSeewww.dosomething.org/us/facts/11-facts-about-human-trafficking.iiiSeewww.worldbank.org,6October2015.ivPeterTownsend,PovertyintheUK(London:Penguin),1979.vWayneGrudemandBarryAsmus,ThePovertyofNations(Wheaton:Crossway),2013.viSteveCorbettandBrianFikkert,WhenHelpingHurts.HowtoAlleviatePovertywithoutHurtingthePoor…and

Yourself(Chicago:Moody),2009.viiIbid.viiiSeealsoMark6:43-45.ixB.Wydick,P.Glewwe,P.andL.Rutledge,“Doesinternationalchildsponsorshipwork?Asix-countrystudyofimpactsonadultlifeoutcomes”,JournalofPoliticalEconomy,121:2(2013),393–436.xRobertD.Woodberry,“TheMissionaryRootsofLiberalDemocracy”,AmericanPoliticalScienceReview,106:2(May2012),244-74.xiSeeMichaelNovak,etal,SocialJusticeIsn’tWhatYouThink(NewYork:EncounterBooks,2015).AndseeJohnPaulII,CentesimusAnnus,http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html.xiiForaccessinthepublicdomaintoTheTreatisesofCyprian:TreatiseVIIIonWorksandAlms,paragraph16,seehttp://biblehub.com/library/cyprian/the_treatises_of_cyprian/treatise_viii_on_works_and.htm.xiiiSeehttp://www.bbc.com/news/world-europe-24391800.xivSeehttp://bamglobal.org/wp-content/uploads/2015/12/BMTT-IG-Base-of-Pyramid-Final-Report-October-2013.pdf.

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xvSeehttps://www.cafonline.org/pdf/CAF_WGI2014_Report_1555AWEBFinal.pdf.xviSeehttp://www.pewforum.org/2011/12/19/global-christianity-exec/.xviiJordanBallor,MakersofModernChristianSocialThought:LeoX111andAbrahamKuyperontheSocialQuestion(GrandRapids:ActonInstitutePublishing,2016).xviiiSeeJurgenMoltmann,Religion,Revolution,andtheFuture(NewYork:Scribner,1969);andJurgenMoltmann,TheologyofHope(Minneapolis:FortressPress,1993).xixSeeJohannesBaptistMetz,TheologyoftheWorld(NewYork:Scribner,1968).xxDietrichBonhoeffer,TheCostofDiscipleship;LetterandPapersFromPrison(NewYork:Touchstone,1997).xxiSeeGustavoGutierrez,ATheologyofLiberation(NewYork:Orbis,1988).xxiiSeeJohnPaulII,SollicitudoReiSocialis,http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html.xxiiiMichaelNovakandPaulAdams,SocialJusticeIsn’tWhatYouThinkItIs(NewYork:Encounter,2015),177–8.xxivIbid.,178xxvEmphasisadded.xxviThefullstatementcanbefoundathttps://www.lausanne.org/content/a-statement-on-the-prosperity-gospel.xxviiThesecanbefoundathttps://www.lausanne.org/content/ctc/ctcommitmentandhttps://www.lausanne.org/content/statement/atibaia-statementrespectively.xxviiiDenaFreeman,ed.,PentecostalismandDevelopment:Churches,NGOsandSocialChangeinAfrica(Basingstoke:PalgraveMacmillan,2012).xxixDenaFreeman,“PentecostalismandEconomicDevelopmentinSub-SaharanAfrica”,inEmmaTomalin,TheRoutledgeHandbookofReligionsandGlobalDevelopment(Routledge:Abingdon,2015).xxxSeesection2.3(e).xxxiColinBellandRobertS.White,eds.,CreationCareandtheGospel:ReconsideringtheMissionsoftheChurch(Peabody,MS:Hendrickson,2016).Seealsohttps://www.lausanne.org/content/statement/creation-care-call-to-action.xxxiiKenmanL.Wong,andScottB.Rae,BusinessfortheCommonGood:AChristianVisionfortheMarketplace(DownersGrove,IL:IVPAcademic,2011).xxxiiiMarkGreene,ThankGodIt’sMonday(Bucks,UK:ScriptureUnion,2003).xxxivTimothyKellerandKatherineL.Alsdorf,EveryGoodEndeavour:ConnectingYourWorktoGod’sPlanforthe

World(NewYork:PenguinBooks,2012).xxxvR.PaulStevens,TheOtherSixDays:Vocation,WorkandMinistryinBiblicalPerspective(GrandRapids:Eerdmans,2012).xxxviCharlesM.A.Clark,PromotingGoodWealth:CSTandthelinkbetweenWealth,Well-BeingandPovertyAlleviation(ABackgroundPaper)(NewYork:VincentianCenterforChurchandSociety,St.John‘sUniversity,2017).xxxviiAdamSmith,TheWealthofNations(NewYork:BantamClassics,2003).