The world we live in is broken. Even in the most affluent nations there are many people who are hungry, cold, sick, oppressed, and poor. Today there are over 27 million people who are enslaved, being exploited for economic gain and controlled by violence. Five million children under the age of five die every year from malnutrition. There are over 30 million people today living with HIV/Aids. But amidst all the chaos there are those who believe in the coming of the kingdom of God which will be peace on earth and good will towards human-kind. As servants of the Lord it is our duty to do all we can to proclaim the good news of the kingdom in sign, word, and deed. While this mission is simple, it also plays out in a wide variety of areas. There is one area in particular which has significant influence on the issues mentioned, and many more; that is the topic of economic globalization. It is the author’s intent to describe in this essay this current trend, the theological rational for a Christian response, and some suggestions which will move the Church towards action. The first question to ask is: What is the problem?
Toward an Understanding of Economic Globalization:
The term globalization is used flippantly and can mean a variety of things. The fact that one can go to a city in the US and find entire neighborhoods of people from other countries, the ease of communicating or traveling to all parts of the globe, or the presence of McDonalds and other “western” companies on every continent. This discussion will look more specifically at the systems in place which allow business and trade to happen between countries all over the world, or economic globalization. It should be noted that it is not particularly new for trade to happen from one part of the globe to another. The current trend we are experiencing does, however, seem to have unique attributes and requires new analyses.
The ideology of Neoliberalism, in regards to market philosophy, is the first key facet to understanding economic globalization. In an essay by Ton Veerkamp entitled “Neoliberalism and Reclaiming a Theology of Economy,” this ideology is defined by low taxes, and minimal regulation of labor, finance and capital markets. It is the idea of a free-market economy in which there is little to no restrictions in the realm of business and transaction. Before neoliberalism there was classical liberal economics in which the government was to protect private-property and allow for competitive market. However, through tensions and struggles in the form of labor movements, governments set regulations on markets and initiated welfare programs for the poor. Neoliberalism, then, began in the 1980’s by seeking to remove state welfare. It sees increased return and profit for those in charge of production to be the purpose of the economy.
Neoliberalism relies heavily on the philosophy of utilitarianism. Utilitarianism is the idea that what is considered right or wrong is determined by the extent that it increases happiness and/or decreases unhappiness. On a basic level this isn’t entirely bad, but the way it is used by neoliberals is very individualistic. The “social” aspect of things is ignored and the individual is the sole determining factor for making decisions. Individualism, which is at the root of both utilitarianism and neoliberalism, is a belief which is deeply rooted in the western worldview and has implications on all aspects of society. Ultimatly, Veerkamp sums up the situation by saying, “The capitalist economies of the last two centuries reduced the pursuit of happiness to the pursuit of increasing individual (private) property.”
Neoliberal/free-market theory stands in opposition to Marxist/communist ideas of society. Instead of the power being given to the working class people it is in the hands of the bourgeois, a ruling class of the rich and influential. The free-market philosophy defends itself with the idea of the “trickle-down effect.” If there is sufficient investment into the private-sector then everyone else in the economy will benefit. There is an egregious lack of evidence that this logic works at all. Moiseraele Prince Dibeela claims that large slum communities, which have been formed in large cities all over the world by people looking for jobs, are “the main effect of global capitalism on our planet today.”
Free-market philosophy is considered by many to be the key to eliminating poverty in the world. Organizations like the IMF and the World Bank have promoted it and often imposed aspects of it on developing nations. Moiseraele points out the irony that this ideology is held so strongly as the only viable option by people from a part of the world which is obsessed with values of liberty and free thought. The free-market is thought to make an equal playing field where anyone can trade with whom they wish. Realistically, this just allows those who already have advantages, such as capital and technology, to dominate and exploit those who do not. As a result of this unjust system the poor have at times risen up to fight for their economic liberty. This happened in South Africa in 2008 when impoverished locals rioted and violently attacked foreigners who they felt were coming to steal their jobs and livelihoods. This is another devastating effect of the current global economic situation which will continue to occur if nothing is done. Before moving to action, however, we must ask: What does God think?
Theological Reflection on Economic Globalization:
In light of this current reality, Christians need to be thinking critically about how to respond. What is the relationship between theology and economics? What does the Bible say about the poor and oppressed? What does it say about how we should use our money? Is our involvement limited to the immediate issues we see around us, or are we called to move to change the overarching systems which cause those issues? Here I will outline a few points from the heart of Christianity which will move us to an understanding of the role of the Christian in this present crisis.
Christianity stands in opposition to the philosophy of individualism, which the neoliberal ideology is built on. In John 17 Jesus prays that His followers may be one just as He and the Father are one. He also speaks of the relationship He has with the Father and prays that we may be brought into that relationship. It is from the unity of believers together in communion with the Godhead that “the world may believe…” (John 17:21). So the idea of being in interdependent relationship with other Christians and utterly dependent on God isn’t just for our own sake, but for the sake of our proclamation of the good news as well. Jesus also said a lot about what it looks like to follow Him. "If anyone would come after me, let him deny himself and take up his cross and follow me” (Mark 8:33-35). He said that the greatest commandment was to Love God with all your heart, mind, and soul; and to love your neighbor as yourself (Mark 12:30-31). These and many other Scriptures make it very difficult to see how a Christian could justify holding to the philosophy of individualism, or any ideology which is based on it.
It has been suggested that economic globalization has become an idol. The belief that it is the source of global economic salvation clearly dethrones Christ as the true savior and redeemer of the world. Many also claim that economic globalization demands the allegiance of all for it to work properly. They have deep faith and believe that were free-market economy to be given complete reign it would naturally do what is best for human-kind. According to Scripture, only God is sovereign and only God is to be trusted. The first commandment is, “You shall have no other gods before me” (Exodus 20:3). Mathew 6:24 tells us, “You cannot serve both God and money.” Reliance on a man-made system, or fear of man, “will prove to be a snare, but whoever trusts in the LORD is kept safe.” (Proverbs 29:25).
There is a huge theme of justice for the poor and oppressed in the Bible. Jesus tells us of the day of judgment when the King will separate the sheep from the goats (Matthew 25:31-46). He invites the sheep into the kingdom because they fed the hungry, gave drink to the thirsty, invited in the strangers, clothed the naked, cared for the sick, and visited the prisoners. The goats, on the other hand, are sent to the eternal fire for simply not doing those things. In Luke 4:18-19 Jesus quotes Isaiah to introduce Himself and His mission as directly linked with the oppressed, the sick, and the poor. The psalms speak of God as one who “raises the poor from the dust, and lifts the needy from the ash heap, to make them sit with princes” (Psalms 113:6-7). In one of his letters John asks, “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” (1 John 3:17). Scripture is clear that God is against poverty and oppression and it is our responsibility to work towards a world in which there is no more.
In 2004 the World Alliance of Reformed Churches met in Ghana, Africa, and drew up a document called the Accra Confession. In it they describe the current situation of economic globalization as the root of a crisis of poverty and inequality around the world. They go on to list out their confessions of theological convictions which require them to reject the situation and work towards a better world. They believe that God is sovereign creator and sustainer who invites us into partnership with God to create and redeem. As a response they reject the global economic situation which excludes the poor and others “from the fullness of life.” They also reject that which would deny God’s sovereignty, such as “economic, political, and military empire…” God’s covenant with creation, which is of justice, peace, and grace, blesses and includes all of creation. Therefore they reject the “competitive greed and selfishness” in the form of the neoliberal market system, or in the form of other systems that claim to be the only way. God calls us to fight injustice (Micah 6:8; Amos 5:24). The idea that the poor only have themselves to blame and that wealth is a sign of the blessing of God is subsequently rejected. The document ends with a series of calls and admonitions for Churches to work for justice.
Ton Veerkamp writes about the 10th commandment, “Do not covet...” (Exodus 20:17). He argues that here, and in Isaiah 5:8, God is condemning the process of accumulation of economic resources. Were a few families to accumulate too much of the basic resources the result would be the majority of society becoming slaves to the king and social elite. This is what happened in the other societies in the ancient East. Israel was tempted to become like the other nations around them, but God clearly had a plan for them to be set apart. Central to this plan was the prohibition of accumulation and slavery.
Matthew’s Gospel, according to Lidija Novakovic, contributes to the discussion of the issue of economic globalization in a unique way. In Matthew 5:38-42, Jesus brings up the lex talionis and adds to it with the admonition to turn the other cheek, along with others. Many scholars see this as supporting the idea of passivism; that the person being oppressed should simply endure the injustice. Novakovic argues that the victims in these illustrations are actively responding “by offering to endure more wrongs.” In that culture the appropriate response would be doing nothing and being submissive. Turning the other cheek, however, shows that the victim still has his dignity and it forces the other to react, thus taking away the perpetrators power in the situation. Therefore, this passage challenges unequal distribution of power and encourages victims to actively protest injustice that it may be exposed.
Novakovic also goes into the story of Jesus with the Samaritan woman (Matt. 15:21–28), the parable of the wedding feast (22:1–14), and the parable of the judgment of the nations (25:31–46). All of the passages criticize power being unequally distributed and promote a just community. Matthew 15:21-28 gives the hope of equality in God’s grace for those who are normally excluded. Matthew 22:1-14 invites everyone into the kingdom and doesn’t base it on religious or social status. Matthew 25:31-46 addresses those who are economically privileged and calls them to serve the least of these, being aware of their needs, as though they were doing it to Jesus Himself. Novakovic concludes by saying, “Matthew’s dynamic message of encouragement and accountability offers valuable resources to Christian communities that might be discouraged by the complexities of economic globalization.” This leads us to the final question this essay will address: What then shall we do?
Toward a Christian response to Economic Globalization:
This issue is large and complex. It would be easy for the Church to give in to despair, but this must not happen. Church leadership and lay people in all different walks of life have unique contributions to make in this battle. Ultimately, it is our duty to do what we can, even if it seems impossible, and if God wants us to succeed then what can stop us?
The first step to responding is being aware of what it means to be part of the communion of saints. To be in communion with others near and far will enable us to see things from a broader perspective. When I am aware that my brothers and sisters are suffering due to injustice stemming from economic globalization I will be moved to act on their behalf. The focus is on doing good to those in the communion around the world and not doing harm. Remembering the brief explanation of the trinity above, communion is God’s starting point for creation and action in the world. By being in relationship with one another we imitate that aspect of God and productivity is the unavoidable result. As the Accra confession states, we must “reject any attempt in the life of the church to separate justice and unity.”
From the Church in communion will flow the duties of diokonia and kerygma. The churches redemptive action and prophetic speech are essential to addressing the system of economic globalization. Good development must take place in the many specific regions which are most affected. The education and resources of the church in affluent nations needs to be used wisely. The Lutheran World Council calls this being responsible. Also, the church must critique society loudly, making sure that all hear and are held accountable, especially those who hold the reigns of the economic system. A more practical term for this is advocacy. The LWF has encouraged the IMF and World Band to be more transparent with their practices, promoted just trade policies among countries, and boycotted organizations which are known to be destructive. This proclamation needs to be directed as much to the church itself as to those outside. There are far too many who are completely unaware of what is going on in our world today, and they must be informed. Those who are already aware can continue to become educated, exploring the topic from various points of view, and taking a multi-disciplinary approach.
The parts of the Church that are experiencing the oppression of economic injustice should expose their perpetrators for what is being done. This idea is going back to Novakovic’s interpretation of the book of Matthew. The poor do not have to accept their circumstances passively; rather, they must be active and “turn the other cheek,” maintaining their dignity and pushing their oppressors to either stop, or amplify their attack and be exposed for what they really are. The question of what this means for each different situation is one that must be asked by those close by with much prayer and consideration of Biblical truth.
This leads me to my last and most important point of action, prayer. The church needs to be on her knees constantly in light of the severity of this situation. We must repent of allowing our society to influence our understanding of economics so inappropriately and for letting the problem get this far. Then we must turn the situation up to the one who is sovereign and just; the God who lifts the poor up from the dust and brings princes low; who hates injustice and loves mercy. These prayers not only cause God to act, they also remind us that God is the higher power and forces us to lay down the idols we had deemed more powerful. Prayer is a discipline which deepens our convictions, connects us with the source of life, and unites us as a body, all of which will empower and equip us to act.
The world we live in is broken. The neoliberal economic globalization which has been occurring is one of the main contributing factors for the major problems around the planet. It operates on a basis of individualism and greed and uses faulty logic and false pretense to justify itself. Scripture and theology tell us that God is against this system on a variety of levels. As Christians we must respond. God has given us tools to use and we must not be discouraged for God has overcome the world. Lord, have mercy.
