The Wall Street Bible

I normally don’t post twice in a day, but this Wall Street Journal article “inspired” me.  Now, I have nothing positive or negative to say about modern day capitalism, unless of course we compare it with the oppressive argrarian societies of history, like feudalism.  For me, capitalism is a social tool to decentralize wealth and create incentives.  Fine.  It has its strengths and weaknesses, and I could probably list many of them, but we are not here for that.  We are here because Rabi Aryeh Spero has made a biblical argument for capitalism, and that just doesn’t sit right with me.

His biggest blunder is a common one, to pit capitalism against socialism.  It is an unfair dichotomy in the present Western World, and in America.  Most Western countries are a messy mix of both public and private sectors, and it is unlikely that such things will change soon.  What is really being argued over is the relationship and ratio between the two: How big should the public sector be? And how can the public sector be involved with the private?  Great questions, and the arguments need to be placed in concrete contexts, rather than abstract ideas.

While Spero has pointed out some of capitalisms strengths, his use of the Hebrew Bible (Christian Old Testament) takes quite a leap of faith between our cultures.

Because the Hebrew Bible sees us not simply as “workers” and members of the masses but, rather, as individuals, it heralds that characteristic which endows us with individuality: our creativity… At the opening bell, Genesis announces: “Man is created in the image of God”—in other words, like Him, with individuality and creative intelligence.

I’m going to give Spero the benefit of the doubt, since he may get this interpretation from some Rabbinic sources that I’m not aware of.  However, I’m still going to express my doubts over his interpretation, not only because of the Wall Street Journal, nor because of his “Caucus for America,” but because I doubt the Bible has much to say on Western individualism or capitalism.  One of the defining characteristics of an Individual-Oriented society is the emphasis placed on personal happiness and individual liberty.  These themes are severely lacking in the Hebrew Bible.  Rather, the Hebrew Bible is more concerned with political independence, critique of corrupt leadership, and social identity.  Also, the Hebrew people lived in an agrarian society, thus making a leap to modern economic systems require heavy exegesis–something Spero has not done at all here.

While, I am a Christian and focus on the New Testament, I still hold that even the Hebrew Bible cannot defend Capitalism or Socialism.  Rather, all we can really look for are the reasons that both Testaments critique their own agrarian societies.  And correct me if I’m wrong, but the strongest critiques are aimed at corrupt elites, who gain at the expense of the weak, the poor, and the marginalized.  So whatever economic system one supports, someone claiming the authority of either Testament ought to make sure that all economic systems prevent such exploitation.

Supposing the Kingdom

 

As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.
(Luke 19:11 ESV)
 
Ἀκουόντων δὲ αὐτῶν ταῦτα προσθεὶς εἶπεν παραβολὴν διὰ τὸ ἐγγὺς εἶναι Ἰερουσαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτι παραχρῆμα μέλλει ἡ βασιλεία τοῦ θεοῦ ἀναφαίνεσθαι.

This is the transitional statement that links the Zacchaeus story with the Parable of the Minas (Lukan version of the Parable of the Talents).  Truthfully, for the modern reader, this is an ambiguous statement.  We are given two reasons for the telling of the parable: 1) Jesus is near Jerusalem, and 2) Jesus’ audience thought, because of the Zacchaeus incident, that “the kingdom of God was to appear immediately.  Yet, it seems by the telling of the parable that the kingdom has not arrived, nor will it arrive soon.  Scholars typically deal with two options for interpreting the Minas Parable.  First, in Matthew, the parable is told next to the bridesmaids, suggesting that the parable exhorts the listeners to wait vigilantly for the return of the master.  But we do not have this context in Luke.

Another option for the interpretation of the parable is that Jesus tells it as evidence that the kingdom of God is not about to appear.  In other words, Jesus tells this parable against the master, against the nobleman who wants to be king (19.12).  The exploitation of the nobleman is evidence that the kingdom of God has not arrived, nor will it arrive soon.

Yet, I am curious, if there is a more complex answer, for when the people expect the nearness of the kingdom of God, Jesus tells a parable about the proximity of a different type of kingdom.  And in Luke’s version of the parable, the third servant is not condemned, but those who defy the king are (19. 14, 27).  There is a conflict over the kingdom and to whom it belongs, and it is not clear which is the good side.  Perhaps, the parable suggests that the “war” for the kingdom is on.  Thoughts?

‘The Poor’ and ‘the Least of These, my Brothers.’

A lot of reaction in e-news and blogosphere after American party leaders came to a debt-ceiling deal.  Two similar posts in the Huff Post religion section on the rich and poor (here and here), referencing the Lukan version of the story beginning in Luke 18.18 about the rich ruler.  How do I know they are referencing the Lukan version, rather than Matthew’s or Mark’s?  Because only Luke uses the adjective “rich,” and only Luke calls the man a “ruler.”

I need make no further point than this: Luke does so, because out of the four Gospels, Luke is the one concerned mostly with economic inequality.  There is concern for the poor and marginalized in all of the gospels, but Luke is the one who continually bombards the systems of economic inequality (I would concede that Mark does this as well, just not in economic terms).

There are two statements about “the poor” often misunderstood in the Church, that I would like to address, referenced in the title.  Let me begin by quoting the second article, where Cocca says:

“But Jesus said the poor will always be with us.” I’ve heard this more than once this week. It’s one of the archetypical responses from people very much concerned with the “more spiritual” ends of the church and one of our classically tragic adventures in missing the point. I don’t believe for a second that Jesus wants anything less from us than a real commitment of our time, talent and treasure toward ending the immense human suffering and accompanying evil that gross inequality and extreme poverty breed. Do you? Is this not the same Jesus who told the rich young ruler to sell everything and give his proceeds to the poor?

This story about the woman who anoints Jesus feet with ointment is in all four of the Gospels ( Matt. 26, Mark 14, Luke 7, John 12).  But the phrase “You will always have the poor,” often quoted by the right, is in only three of them.  Can you guess in which one this phrase is absent? Luke.  Most likely, Luke has removed this phrase from the parable precisely because he is concerned with economic disparity, for he quotes instead a parable about debt that is in none of the other Gospels.  But clearly, the meaning in the other three Gospels is not that it’s ok to have poor, but that there will be more opportunities to help them after Jesus dies.

The second phrase, a favorite of the left, is also misunderstood: “What you do unto the least of these…etc.”  Question, who are the least of these?  Or more precisely, who are the least of these, “my brothers”?  Well, we don’t know who they are, but we know that they are not the nations (aka the Gentiles), for Jesus says:

Matthew 25.32:  Before him will be gathered all the nations (Gentiles), and he will separate people one from another as a shepherd separates the sheep from the goats.

Jesus’ appositional “my brothers”, suggests a specific group of people instead of the general poor or marginalized.  Because of the strong Judean nature of Matthew’s Gospel, some scholars believe these to be Judean/Galilean missionaries sent to Gentile lands.  Another theory, is that the least of these are the righteous Gentiles who were separated from the wicked ones, and the Judeans are to be judged by how they treated them.  Neither of these possibilities are surprising in Matthew, whose first beatitude reads, “Blessed are the poor in spirit” unlike Luke’s “poor.”  But Matthew is not against helping the poor, he is simply less interested in them than Luke.

For those of us in Biblical traditions, if we are willing to ask questions about economic inequality, then we ought to spend more time with Luke.  Not because Luke is the better Gospel (which it is of course), but because Luke is asking those hard questions about economic inequality.  But we also, must be careful how we read texts, and usurp them for our own purposes.

3 Values

Re-reading Graeber’s False Coin again this year, hoping to absorb more.  Forgot about his three types of value:

1.  “values” in the sociological sense;  conceptions of what is ultimately good, proper, or desirable in human life

2. “value” in the economic sense: the degree to which objects are desired, particularly, as measured by how much others are willing to give up to get them

3. “value” in the linguistic sense, which goes back to the structural linguistics of Ferdinand de Saussure (1966), and might be most simply glossed as “meaningful difference”

I am curious if these definitions hold up in other languages, particularly non-Western ones (I shall find out).  I would assume they hold up in French and German if he’s dealing with Structuralism.  But the ideas, at least in the field of anthropology, seem to hold up quite nicely.