![]() Paul Bock (Grand Rapids: Eerdmans, 1984), xi–xxii, esp. See Paul Bock, “Introduction,” in Leonhard Ragaz, Signs of the Kingdom: A Ragaz Reader, ed. Reinhold Niebuhr, An Interpretation of Christian Ethics (New York: Meridian, 1956), ch. Stephen Long, Divine Economy: Theology and the Market (London: Routledge, 2000), 39–40. Reinhold Niebuhr, The Nature and Destiny of Man: A Christian Interpretation (New York: Scribners, 1953) v. Reinhold Niebuhr, An Interpretation of Christian Ethics (New York: Meridian, 1956), 111. Hoskyns (Oxford: Oxford University Press, 1933), 478. ![]() Karl Barth, The Epistle to the Romans, trans. See Paul Bock, “Review of Leonhard Ragaz in seinen Briefen. Lutz and Albert Wimmer (Leuven: Peeters, 2006), 131. ![]() x–xiv.Īrthur Rich, Business and Economic Ethics: The Ethics of Economic Systems, ed. Lovin’s “Foreword” to Karl Barth’s lecture, The Holy Spirit and the Christian Life: The Theological Basis of Ethics (Louisville, KY: Westminster/John Knox Press, 1993), ix–xx, esp. Scripture quotations are from the English Standard Version (Cross-way, 2001).įor an explanation of Hegel’s thought, its infuence on the theological tradition, and Karl Barth’s rejection of it, see Robin W. Hay, Economics Today: A Christian Critique (Leicester: Apollos, 1989), 61. Tis essay draws on that monograph in a number of places. Tis claim is explored further in Sean Doherty, Theology and Economic Ethics: Martin Luther and Arthur Rich in Dialogue (Oxford: Oxford University Press, 2014), 167–168, 191, and 198. Andy Draycott and Jonathan Rowe (Leicester: Inter-Varsity, 2012), 240–257. Sean Doherty, “Money,” in Living Witness: Explorations in Missional Ethics, eds. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. In this essay, I therefore return to this earlier claim that much of Christian economic ethics is “supine and bland” in order to suggest that the problem with the approaches that I criticized originates at the level of the theology that underlies them, and to set out a possible theological remedy. At the time, I refrained from developing this contention at length because I wanted instead to offer a more constructive theological analysis of money. 2 Many Christians are more familiar with having a radically counter-cultural ethic when it comes to sex (though even this can hardly be taken for granted any longer), but when it comes to economics, we don’t seem able to sustain this. In the earlier essay, I argued that this was at least partly because the goal of Christian reflection on economics was taken to be the securing of a realistic consensus within the wider public rather than the radical pursuit of Jesus’s teaching, wherever that might lead. But this doesn’t seem to have issued much in the way of alternative economic suggestions. Worldwide See our worldwide locations and country contact information.I opened an earlier essay on this theme with the claim that “despite noble intentions, a great deal of Christian economic ethics has been lamentably supine and bland.” 1 A number of both theologians and Christian economists have recognized that Christianity and the existing global capitalist order are radically incompatible.We are known as Merck & Co., Inc., Rahway, NJ, USA in the United States, Canada & Puerto Rico. We are one company, but we operate under two different corporate brand names.
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