Gospel Of Wealth Quotes

Especially among Christians in positions of wealth and power, the idea of reading the Gospels and keeping Jesus' commandments as stated therein has been replaced by a curious process of logic. According to this process, people first declare themselves to be followers of Christ, and then they assume that whatever they say or do merits the adjective "Christian".

Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs. - St John Chrysostom

Productivity is Godly. Growth is Godly. And waste is Ungodly - both the waste of present resources and the waste of potential gains.

... work is an act of worship. When people seek to fulfill their callings by glorifying God in their work, praising Him for their gifts and abilities, and seeing both their efforts and its products as an offering to Him, then work is an act of worship to God. On the other hand, when work is done to glorify oneself or merely to achieve more wealth, it becomes worship of false gods. How we work and for whom we work really matters.

It is now thirteen years since I ceased to accumulate wealth and began to distribute it. I could never have succeeded in either had I stopped with having enough to retire upon, but nothing to retire to.

God is not glorified when we keep for ourselves (no matter how thankfully) what we ought to be using to alleviate the misery of unevangelized, uneducated, unmedicated, and unfed millions. The evidence that many professing Christians have been deceived by this doctrine is how little they give and how much they own. God has prospered them. And by an almost irresistible law of consumer culture (baptized by a doctrine of health, wealth, and prosperity) they have bought bigger (and more) houses, newer (and more) cars, fancier (and more) clothes, better (and more) meat, and all manner of trinkets and gadgets and containers and devices and equipment to make life more fun. They will object: Does not the Old Testament promise that God will prosper his people? Indeed! God increases our yield, so that by giving we can prove our yield is not our god. God does not prosper a man's business so that he can move from a Ford to a Cadillac. God prospers a business so that 17,000 unreached people can be reached with the gospel. He prospers the business so that 12 percent of the world's population can move a step back from the precipice of starvation.

Does not the Old Testament promise that God will prosper His people? Indeed! God increases our yield so that by giving we can prove that our yield is not our god. God does not prosper a man’s business so he can move from a Ford to a Cadillac. God prospers a business so that thousands of unreached peoples can be reached with the gospel.

Judas became the spokesman of all those who through the centuries would protest the ornamentation of the Christian cult and would feel that, when the best of gold and jewels were given to the God Who made them, there was some slight made to the poor - not because they were interested in the poor, but because they were envious of that wealth.

But this new class seeks to reduce the American working class to the levels of this global serfdom. After all, anything that drains corporate coffers is a loss of freedom--the God-given American freedom to exploit other human beings to make money. The marriage of this gospel of prosperity with raw, global capitalism, and the flaunting of the wealth and privilege it brings, are supposedly blessed and championed by Jesus Christ. Compassion is regulated to private, individual acts of charity or left to the churches. The callousness of the ideology, the notion that it in any way reflects the message of the gospels, which were preoccupied with the poor and the outcasts, illustrates how the new class has twisted Christian scripture to serve America's god of capitalism and discredited the Enlightenment values we once prized.

I believe that higher wages to men who respect their employers and are happy and contented are a good investment, yielding, indeed, big dividends. The

If we truly care for others we need not be anxious about their feelings for us. Like draws to like.

Certainly the man who makes his own wealth eclipses those who inherit rank from others.” I

Among the conditions of life or the laws of Nature, some of which seem to us faulty, some apparently unjust and merciless, there are many that amaze us by their beauty and sweetness. Love of home, regardless of its character or location, certainly is one of these.

the problem of life was as simple as it was classic. Politics offered no difficulties, for there the moral law was a sure guide. Social perfection was also sure, because human nature worked for Good, and three instruments were all she asked — Suffrage, Common Schools, and Press. On these points doubt was forbidden. Education was divine, and man needed only a correct knowledge of facts to reach perfection: "Were half the power that fills the world with terror, Were half the wealth bestowed on camps and courts, Given to redeem the human mind from error, There were no need of arsenals nor forts.

tall oaks from little acorns grow.

is necessarily limited by his lack of knowledge of the circumstances

Humanity is an organism, inherently rejecting all that is deleterious, that is, wrong, and absorbing after trial what is beneficial, that is, right. If so disposed, the Architect of the Universe, we must assume, might have made the world and man perfect, free from evil and from pain, as angels in heaven are thought to be; but although this was not done, man has been given the power of advancement rather than of retrogression. The Old and New Testaments remain, like other sacred writings of other lands, of value as records of the past and for such good lessons as they inculcate. Like the ancient writers of the Bible our thoughts should rest upon this life and our duties here. "To perform the duties of this world well, troubling not about another, is the prime wisdom," says Confucius, great sage and teacher. The next world and its duties we shall consider when we are placed in it.

The Gospel shows people their wounds and bestows on them love. It shows them their bondage and supplies the hammer to knock away their chains. It shows them their nakedness and provides them the garments of purity. It shows them their poverty and pours into their lives the wealth of heaven. It shows them their sins and points them to the Savior.

The original American dream wasn’t about wealth, but freedom—freedom to worship and freedom from tyranny. It was also about partnering with God to release the light of His word to all nations, and exporting His glorious gospel to the ends of the earth.

their surplus wealth to the mass of their fellows in the forms best calculated to do them lasting good. Thus is the problem of Rich and Poor to be solved. The laws of accumulation will be left free; the laws of distribution free. Individualism will continue, but the millionaire

This is typical of defectors. They look at Jesus as the one who’s going to solve their daily dilemmas, fix their lives, meet their needs and desires, and make them rich. Try to sell the gospel on that basis, and people will come to you for all the wrong reasons. You cannot call people to Christ because it’s the thing to do and everybody’s doing it. You can’t call people to Christ to get swell miracles or have their lives straightened out. This is the lie of the health-wealth-prosperity gospel and the felt-needs gospel, and all it does is draw people in who soon become disillusioned. As Jesus said in John 18:36, “My kingdom is not of this world.

The purpose of the gospel of prosperity is not to enrich the man of God, not at all. It is to enrich the people, to open their eyes on how to make money and prosper in order

The apostles never described themselves as wealthy; instead, they warned those who were rich that their wealth could indeed threaten their perspective on eternal matters. Like

It was in fact during the month of May 1889 that Carnegie was finishing up a magazine article to become known as 'The Gospel of Wealth,' in which he said, and much to the consternation of his Pittsburgh associates, 'The man who dies thus rich dies disgraced.' The gist of the article was that the rich, like the poor, would always be with us. The present system had its inequalities, certainly, and many of them were disgraceful. But the system was a good deal better than any other so far. The thing for the rich man to do was to divide his life into two parts. The first part should be for acquisition, the second for distribution. At this stage the gentlemen of the South Fork Fishing and Hunting Club were attending strictly to the first part.

You preach to me constantly the gospel of ‘saving’ and ‘abstinence’. Good! I will, like a sensible saving owner, husband my sole wealth, labour-power, and abstain from all foolish waste of it.

Jesus came into the world with good news, not bad news. He does not call us to a willpower religion that feels only duty and no delight. He calls us to himself and to his Father. Therefore, he calls us to joy. Of course, it is not joy in things. Jesus is not preaching a health, wealth, and prosperity gospel—one of America’s most lamentable exports to the world. It is joy in God and in his Son.

Rags-to-riches story? I've heard that gospel before, no thanks. I find no greater inspiration than the riches-to-rags story of redemption, the story of God leaving His golden throne to pursue a wretch like me.

A homeless guy lifts a bread out of hunger, it's called burglary, but a cool-looking guy rips off an entire population, while spreading disparities wider than ever, it's called entrepreneurship. What a world! What a pathetic world!

No follower of Christ knew the shape of the earth. For many centuries this great Peasant of Palestine has been worshiped as God. Millions and millions have given their lives to his service. The wealth of the world was lavished on his shrines. His name carried consolation to the diseased and dying. His name dispelled the darkness of death, and filled the dungeon with light. His name gave courage to the martyr, and in the midst of fire, with shriveling lips the sufferer uttered it again and again. The outcasts, the deserted, the fallen, felt that Christ was their friend, felt that he knew their sorrows and pitied their sufferings. All this is true, and if it were all, how beautiful, how touching, how glorious it would be. But it is not all. There is another side. In his name millions and millions of men and women have been imprisoned, tortured and killed. In his name millions and millions have been enslaved. In his name the thinkers, the investigators, have been branded as criminals, and his followers have shed the blood of the wisest and best. In his name the progress of many nations was stayed for a thousand years. In his gospel was found the dogma of eternal pain, and his words added an infinite horror to death. His gospel filled the world with hatred and revenge; made intellectual honesty a crime; made happiness here the road to hell, denounced love as base and bestial, canonized credulity, crowned bigotry and destroyed the liberty of man. It would have been far better had the New Testament never been written – far better had the theological Christ never lived. Had the writers of the Testament been regarded as uninspired, had Christ been thought of only as a man, had the good been accepted and the absurd, the impossible, and the revengeful thrown away, mankind would have escaped the wars, the tortures, the scaffolds, the dungeons, the agony and tears, the crimes and sorrows of a thousand years.

I have never known a concern to make a decided success that did not do good, honest work, and even in these days of the fiercest competition, when everything would seem to be a matter of price, there lies still at the root of great business success the very much more important factor of quality.

Even the poorest can be made to see this, and to agree that great sums gathered by some of their fellow-citizens and spent for public purposes, from which the masses reap the principal benefit, are more valuable to them than if scattered among them through the course of many years in trifling amounts.

There are two kinds of prosperity gospels. One promises personal health, wealth, and happiness. Another promises social transformation. In both versions, the results are up to us. We bring God’s kingdom to earth, either to ourselves or to society, by following certain spiritual laws or moral and political agendas. Both forget that salvation comes from above, as a gift of God. Both forget that because we are baptized into Christ, the pattern of our lives is suffering leading to glory in that cataclysmic revolution that Christ will bring when he returns. Both miss the point that our lives and the world as they are now are not as good as it gets. We do not have our best life or world now.

People who are starving and dressed in rags don’t want to hear someone read a list of propositional “good news.” They want to see the good news in action. The church doesn’t hold revival meetings and call it a day — we feed the hungry, clothe the naked, dig wells, and staff medical clinics. Social action isn’t an optional part of evangelism; it is evangelism. This is an important correction to the overspirituality that dominated evangelical Christianity just a generation ago. But the both/and of holistic mission still misses the heart of Jesus if we don’t see that the church needs the poor as much as the poor need the church. Jesus didn’t embrace the poor only because he pitied them or because he knew he had the resources to help them. Jesus embraced the poor because they were rushing into the kingdom ahead of the scribes and Pharisees — those who called themselves God’s people. Jesus welcomed people who knew poverty because they were ready to receive what he had to offer. Religious people, he said, could learn something from them. Our spiritual lives are linked to the material conditions of our life. When we feel like we don’t need much materially, we often have trouble remembering why we need God. We comfortable Americans can go through an entire day without thinking of God. But Jesus gave the poor more than food to eat and relief from their sickness. He restored them to God’s beloved community.

I'm afraid that just as wealth and privilege can be a stumbling block on the path to the gospel, theological expertise and piety can also get in the way of the kingdom. Like wealth, these are not inherently bad things. However, they are easily idolized. The longer our lists of rules and regulations, the more likely it is that God himself will break one.

The real aim of colonialism was to control the people’s wealth, what they produced, how they produced it,” Ngūgī wa Thiong’o sees the way that control was introduced and managed was to deconstruct the people’s sense of self and replace it with that of the colonizer. This would occur when a people’s perception of themselves and their world was overthrown.

I realized that no one can ever take anything from the Lord for granted, not the prosperity of the Church, not its vast army of missionaries, not its beautiful meeting houses and temples, nor the wealth and comfort he may enjoy. If apathy or complacency or unrighteousness reigns in the heart of a Saint, the gospel will be stripped away and given to another, more responsible steward.

the gospel is good news for losers, that in fact we are all losers if we measure ourselves by God’s interpretation of reality rather than our own. The demand for glory, power, comfort, autonomy, health, and wealth creates a vicious cycle of craving and disillusionment. It even creates its own industry of therapists and exercise, style, and self-esteem gurus—and churches—to massage the egos wounded by this hedonism. When crisis hits, the soul is too effete to respond appropriately. We become prisoners of our own felt needs, which were inculcated in us in the first place by the very marketplace that promises a “fix.” We become victims of our own shallow hopes. We are too easily disappointed because we are too easily persuaded that the marketplace always has something that can make us happy.

The opportunities for using our financial resources to spread the gospel and strengthen the church all over the world are greater than they've ever been. As God raised up Esther for just such a time as hers, I'm convinced he's raise us up, with all our wealth, to help fulfill the great commission. The question is, what are we doing with that money? Our job is to make sure it gets to his intended recipients.

THE INCARNATION AND THE “UPSIDE-DOWN” ASPECT OF THE GOSPEL Because Jesus was the king who became a servant, we see a reversal of values in his kingdom administration (Luke 6:20 – 26). In Jesus’ kingdom, the poor, sorrowful, and persecuted are above the rich, recognized, and satisfied. The first shall be last (Matt 19:30). Why would this be? This reversal is a way of imitating the pattern of Christ’s salvation (Phil 2:1–11). Though Jesus was rich, he became poor. Though he was a king, he served. Though he was the greatest, he made himself the servant of all. He triumphed over sin not by taking up power but by serving sacrificially. He “won” through losing everything. This is a complete reversal of the world’s way of thinking, which values power, recognition, wealth, and status. The gospel, then, creates a new kind of servant community, with people who live out an entirely alternate way of being human.

The gospel is more radical, more countercultural, more confronting than anything the Bible has to say about men and women, or wealth, or sex, or whatever! And so it is entirely worng-footed to think we can silence a 'dificult part of God's word in order to win souls for Christ. Christ is the stumbling block (Romans 9:33) and the miracle of faith is that once we trust in Christ, God enables us by his Spirit to see the truth and wisdom and goodness of all his word and his ways.

You’re right. It’s not right to condemn this child because she was not born a Brahman?” “Of course not.” “Then is it right to condemn her because she is not born a Jew?” “What do you mean?” “A man who is born a gentile may not see the kingdom of God. Are we, as Hebrews, any different from them? The lambs at the temple on Passover? The wealth and power of the Sadducees while others go hungry? At least the Untouchables can reach their reward eventually, through karma and rebirth. We don’t allow any gentile to do so.

Bishop Irenaeus of Lyons, a fierce opponent of the Gnostics, attacked them for their spiritual and literary creativity, accusing them of producing a new gospel every day. Implicit in his statements was the view that where such a wealth of diverse imagery, myth, and teaching exists there can be no coherent doctrine equivalent to the dogma and canon of the mainstream Christian church. What critics from Irenaeus to contemporary scholars lose sight of is that Gnostic teaching is the direct result of the experience of gnosis.

This is the apotheosis of capitalism, the divine sanction of the free market, of unhindered profit and the most rapacious cruelties of globalization. Corporations, rapidly turning America into an oligarchy, have little interest in Christian ethics, or anybody’s ethics. They know what they have to do, as the titans of the industry remind us, for their stockholders. They are content to increase profit at the expense of those who demand fair wages, health benefits, safe working conditions and pensions. This new oligarchic class is creating a global marketplace where all workers, to compete, will have to become like workers in dictatorships such as China: denied rights, their wages dictated to them by the state, and forbidden from organizing or striking. America once attempted to pull workers abroad up to American levels, to foster the building of foreign labor unions, to challenge the abuse of workers in factories that flood the American market with cheap goods. But this new class seeks to reduce the American working class to the levels of this global serfdom. After all, anything that drains corporate coffers is a loss of freedom—the God-given American freedom to exploit other human beings to make money. The marriage of this gospel of prosperity with raw, global capitalism, and the flaunting of the wealth and privilege it brings, are supposedly blessed and championed by Jesus Christ. Compassion is relegated to private, individual acts of charity or left to churches. The callousness of the ideology, the notion that it in any way reflects the message of the gospels, which were preoccupied with the poor and the outcasts, illustrates how the new class has twisted Christian scripture to serve America’s god of capitalism and discredited the Enlightenment values we once prized. The

The dangerously clear logic of the Negro's position will more and more loudly assert itself in that day when increasing wealth and more intricate social organization preclude the South from being, as it so largely is, simply an armed camp for intimidating black folk. Such waste of energy cannot be spared if the South is to catch up with civilization. And as the black third of the land grows in thrift and skill, unless skilfully guided in its larger philosophy, it must more and more brood over the red past and the creeping, crooked present, until it grasps a gospel of revolt and revenge and throws its new-found energies athwart the current of advance. Even to-day the masses of the Negroes see all too clearly the anomalies of their position and the moral crookedness of yours. You may marshal strong indictments against them, but their counter-cries, lacking though they be in formal logic, have burning truths within them which you may not wholly ignore, O Southern Gentlemen! If you deplore their presence here, they ask, Who brought us? When you cry, Deliver us from the vision of intermarriage, they answer that legal marriage is infinitely better than systematic concubinage and prostitution. And if in just fury you accuse their vagabonds of violating women, they also in fury quite as just may reply: The rape which your gentlemen have done against helpless black women in defiance of your own laws is written on the foreheads of two millions of mulattoes, and written in ineffaceable blood. And finally, when you fasten crime upon this race as its peculiar trait, they answer that slavery was the arch-crime, and lynching and lawlessness its twin abortions; that color and race are not crimes, and yet it is they which in this land receive most unceasing condemnation, North, East, South, and West.

This is what Paul was saying. Jesus gave up all his treasure in heaven, in order to make you his treasure—for you are a treasured people (1 Peter 2:9-10). When you see him dying to make you his treasure, that will make him yours. Money will cease to be the currency of your significance and security, and you will want to bless others with what you have. To the degree that you grasp the gospel, money will have no dominion over you. Think on his costly grace until it changes you into a generous people. The solution to stinginess is a reorientation to the generosity of Christ in the gospel, how he poured out his wealth for you.

The Gospels are the canon within the canon. The Bible, as martin Luther said, is the cradle that holds Christ. The point of gravity is the story of Jesus, the Gospel. The closer a text of the Bible is to that story or to the heart of that story's message, the more authority it has. The father away it is, the less its authority. It's a story of how the God who spoke through prophets and poets was the same God who showed up later in a human body and walked around like he didn't understand the rules. Jesus said God's would is like a father running into the road to meet his no-good child as if the child's no-goodness was no matter. Jesus' stories seemed like nonsense, but then they also seemed like absolute truth at the same time. He just kept saying that the things we think are so important rarely are: things like holding grudges and making judgments and hoarding wealth and being first. Then one night, this Jesus got all weird at dinner and said a loaf of bread was his body and a cup of wine was his blood, and all of it is for forgiveness. All of it means our no-goodness is no matter. Then he went and got himself killed in a totally preventable way. Three days later he blew his friends' minds by showing back up and being all like, "You guys have any snacks? I'm starving.

True genius is the one of the heart, not of intellect. Because intellect-less heart, though exploited a lot, still does good, whereas heartless intellect, with or without the awareness of it, ends up only exploiting others. But here's the thing, even true genius of intellect is not without its fare sense of responsibility towards the society. It's only the genius of halfbaked intellect that has absolutely no sense of service towards society - the only sense they have towards society, is that of domination or control. That is why one of the guardians of nuclear physics, Albert Einstein though initially encouraged the US government in a letter, to develop a nuclear weapon of their own against the Nazi nuclear program, ended up being an outspoken activist of nuclear-disarmament, and called his letter to Roosevelt "one great mistake of life". That is why the mother of radioactivity, Marie Curie never made a dime out of her discovery of radium, because to her, even amidst obscurity, science was service, unlike most so-called scientists of the modern world. That is why the man who literally electrified the world with his invention of alternating current, Nikola Tesla embraced happily other people stealing his inventions, and died a poor man in his apartment. You see, it's easy to make billions out of other people's pioneering work, the sign of true genius is an uncorrupted sense of service.

What though some suffer and die, what though they lay down their lives for the testimony of Jesus and the hope of eternal life--so be it--all these things have prevailed from Adam's day to ours. They are all part of the eternal plan; and those who give their "all" in the gospel cause shall receive the Lord's "all" in the mansions which are prepared. . . . We have yet to gain that full knowledge and understanding of the doctrines of salvation and the mysteries of the kingdom that were possessed by many of the ancient Saints. O that we knew what Enoch and his people knew! Or that we had the sealed portion of the Book of Mormon, as did certain of the Jaredites and Nephites! How can we ever gain these added truths until we believe in full what the Lord has already given us in the Book of Mormon, in the Doctrine and Covenants, and in the inspired changes made by Joseph Smith in the Bible? Will the Lord give us the full and revealed account of the creation as long as we believe in the theories of evolution? Will he give us more guidance in governmental affairs as long as we choose socialistic ways which lead to the overthrow of freedom? We have yet to attain that degree of obedience and personal righteousness which will give us faith like the ancients: faith to multiply miracles, move mountains, and put at defiance the armies of nations; faith to quench the violence of fire, divide seas and stop the mouths of lions; faith to break every band and to stand in the presence of God. Faith comes in degrees. Until we gain faith to heal the sick, how can we ever expect to move mountains and divide seas? We have yet to receive such an outpouring of the Spirit of the Lord in our lives that we shall all see eye to eye in all things, that every man will esteem his brother as himself, that there will be no poor among us, and that all men seeing our good works will be led to glorify our Father who is in heaven. Until we live the law of tithing how can we expect to live the law of consecration? As long as we disagree as to the simple and easy doctrines of salvation, how can we ever have unity on the complex and endless truths yet to be revealed? We have yet to perfect our souls, by obedience to the laws and ordinances of the gospel, and to walk in the light as God is in the light, so that if this were a day of translation we would be prepared to join Enoch and his city in heavenly realms. How many among us are now prepared to entertain angels, to see the face of the Lord, to go where God and Christ are and be like them? . . . Our time, talents, and wealth must be made available for the building up of his kingdom. Should we be called upon to sacrifice all things, even our lives, it would be of slight moment when weighed against the eternal riches reserved for those who are true and faithful in all things. [Ensign, Apr. 1980, 25]

More specifically, the Hebrew Bible tells the story of a people who move away from slavery under Pharaoh—a system that requires many people to produce more and more with less and less for the few with power, that requires them to give their lives to production in order to enhance the wealth of the powerful (in other words, the “rat race”)—into a covenant with their God and with each other. This covenant lifts up the ideal of “neighborhood”—a community in which the members care for one another, share in abundance, acquire no more than is needed, and especially look out for the poorest or the least powerful of those in the neighborhood (in the language of the Old Testament prophets: “the widow, the immigrant, and the orphan”).

14 "To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God's creation. 15 I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! 16 So, because you are lukewarm--neither hot nor cold--I am about to spit you out of my mouth. 17 You say, `I am rich; I have acquired wealth and do not need a thing.' But you do not realize that you are wretched, pitiful, poor, blind and naked. 18 I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. 19 Those whom I love I rebuke and discipline. So be earnest, and repent. (Revelation 3:14-19) (NIV)

In the late 1800s a certain man taught Sunday school for over 20 years in a Baptist church; he eventually became the wealthiest man in the world. He also did not pay tithes. He was not generous toward anyone, quite the opposite, he was the reason that journalists came up with the term, "Robber Baron." The man was John D. Rockefeller. He engaged in ruthless and illegal business practices and built an oil company called Standard Oil that was so large that, when it was broken up by antitrust laws, several major oil companies were created from that one company. Over one hundred years ago, John D. Rockefeller was worth over one billion dollars, which would be 50 to 100 billion dollars in today’s money. If he did pay tithes it would have meant an income of 100 million dollars (5 to 10 billion today) to his local church. It was not God that "blessed" him with great wealth; it was Satan, the god of greed. God does not lead people to engage in ruthless and illegal business practices in a desire for more, more, more. Even in his old age, he displayed his greed by giving away dimes. He always had dimes in his pocket so he could generously give one to people he met! What lessons are we to learn from this? One very important thing is that very often Satan will give people lots of money because Satan knows that money is very deceitful and can make even the most devout Christian materialistic and greedy. Let's take a look at another example. There is today a man who planned to become a missionary when he was young, but he not only turned against his calling, he turned against Christianity. Do you suppose that God has blessed this man? He is today a multi-billionaire, media-mogul. The man is Ted Turner, who started CNN and is a partner in Time-Warner and other media companies. Can we use him as an example that God blesses a righteous man? No, actually, the opposite is most likely true, that Satan prospers those who turn from the straight way.

The dangerously clear logic of the Negro’s position will more and more loudly assert itself in that day when increasing wealth and more intricate social organization preclude the South from being, as it so largely is, simply an armed camp for intimidating black folk. Such waste of energy cannot be spared if the South is to catch up with civilization. And as the black third of the land grows in thrift and skill, unless skilfully guided in its larger philosophy, it must more and more brood over the red past and the creeping, crooked present, until it grasps a gospel of revolt and revenge and throws its new-found energies athwart the current of advance. Even to-day the masses of the Negroes see all too clearly the anomalies of their position and the moral crookedness of yours. You may marshal strong indictments against them, but their counter-cries, lacking though they be in formal logic, have burning truths within them which you may not wholly ignore, O Southern Gentlemen!

Thus when people object, as they do, to me and others pointing out that the rich are getting richer and the poor are getting poorer—by commenting that wealth is not finite, that statist and globalist solutions and handouts will merely strip the poor of their human dignity and vocation to work, and that all this will encourage the poor toward a sinful envy of the rich, a slothful escapism, and a counterproductive reliance on Caesar rather than God—I want to take such commentators to refugee camps, to villages where children die every day, to towns where most adults have already died of AIDS, and show them people who haven't got the energy to be envious, who aren't slothful because they are using all the energy they've got to wait in line for water and to care for each other, who know perfectly well that they don't need handouts so much as justice. I know, and such people often know in their bones, that wealth isn't a zero-sum game, but reading the collected works of F. A. Hayek in a comfortable chair in North America simply doesn't address the moral questions of the twenty-first century.

although in the sixteenth century the word of God had been taken captive by the Catholic Church, the meaning of sin had been lost, and the death of Christ had been diluted, the Reformation still happened. The Gospel was recovered, the Church was renewed, Christian life was invigorated, and Europe was changed in deep and profound ways. If the Church then, which had been all but lost despite its outward wealth and pomp, could be recovered, so can the Church today. And if Europe could be changed as drastically as it was, so might our world today. Then as now, however, the prerequisite is a Christian life that is biblically faithful and a Church that is doctrinally shaped, morally tough, intellectually vibrant, and buoyant with a faith that can lay hold of the promises of God in the face of circumstantial disconfirmation and see God's great power at work. Is this the kind of Christian life we find in evangelical churches? The answer is that what I have described here is becoming rare and is being replaced by a kind of spirituality that, because it is walking in lockstep with the culture so often, is better able to mimic that culture than to change it.

It seems that in the kingdom of Heaven, the cosmic lottery works in reverse; in the kingdom of Heaven, all of our notions of the lucky and the unlucky, the blessed and the cursed, the haves and the have-nots, are turned upside down. In the kingdom of Heaven, the last will be first and the first will be last. In India, I realised that while the poor and oppressed certainly deserve my compassion and help, they do not need my pity. Widows and orphans and lepers and untouchables enjoy special access to the Gospel that I do not have. They benefit immediately from the Good News that freedom is found not in retribution but in forgiveness, that real power belongs not to the strong but to the merciful, that joy comes not from wealth but from generosity. The rest of us have to get used to the idea that we cannot purchase love or fight for peace or find happiness in high positions. Those of us who have never suffered are at a disadvantage because Jesus invites His followers to fellowship in His suffering. In fact, the first thing Jesus did in His sermon on the mount was to mess with our assumptions about the cosmic lottery. In Luke’s account, Jesus says, "Blessed are you who are poor for yours is the Kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. But woe to you who are rich, for you have already received your comfort. Woe to you who are well-fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep.” (Luke 6:20-21; 24-25) It seems that the kingdom of God is made up of the least of these. To be present among them is to encounter what the Celtic saints called “thin spaces”, places or moments in time in which the veil separating heaven and earth, the spiritual and the material, becomes almost transparent. I’d like to think that I’m a part of this kingdom, even though my stuff and my comforts sometimes thicken the veil. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control – these are God things, and they are available to all, regardless of status or standing. Everything else is just extra, and extra can be a distraction. Extra lulls us into the complacency and tricks us into believing that we need more than we need. Extra makes it harder to distinguish between God things and just things.

In the Gospels the sinfulness of all humans is assumed. It is neediness that is exceptional, and in Jesus’s ministry need clearly takes a certain precedence over sin. His kindness is best exemplified by his feedings and healings with no imputation at all of deserving. But the wealth of this idea of kindness is not exhausted by kindnesses to humans. It is far more encompassing. From some Christians as far back as the twelfth century, certainly from farther back in so-called primitive cultures, and from some ecologists of our own time, we have the idea of a great kindness including and binding together all beings: the living and the nonliving, the plants and animals, the water, the air, the stones. All, ultimately, are of a kind, belonging together, interdependently, in this world. From the point of view of Genesis 1 or of the 104th Psalm, we would say that all are of one kind, one kinship, one nature, because all are creatures. Much happiness, much joy, can come to us from our membership in a kindness so comprehensive and original. It is a shame, as I know from long acquaintance with myself, to be divided from it by the autoerotic pleasure of despising other members.

When a person said “Jesus is Lord” in the first century, they were saying that Caesar is not lord. They were also saying that Kratos (the god of power) is not lord, Plutus (the god of wealth) is not lord, and Aphrodite (the god of lust) is not lord. (By the way, the near equivalent of these three gods are Eros, Mammon, and Mars.) Unfortunately, in our day, “Jesus is Lord” does not mean that Kratos, Plutus, or Aphrodite are not. It’s common for many Christians to have Jesus as their Lord on Sunday morning, Plutus as their lord at work, Kratos as their lord at home, and Aphrodite as their lord late at night on the internet. Paul’s message that Jesus is Lord was an in-your-face challenge to Caesar and every other pagan god. Today, the announcement that Jesus is Lord challenges all earthly powers as well as the invisible “principalities and powers” of the hostile spiritual world that stand behind them. The gospel of the kingdom also brings opposition from those forces which worship the pagan gods of power, greed, and lust. Indeed, the gospel of the kingship of Jesus summons every person to repent of giving their allegiance to false gods and entities, and to give their only allegiance to Jesus of Nazareth instead.

The Gospels were written in such temporal and geographical proximity to the events they record that it would have been almost impossible to fabricate events. Anyone who cared to could have checked out the accuracy of what they reported. The fact that the disciples were able to proclaim the resurrection in Jerusalem in the face of their enemies a few weeks after the crucifixion shows that what they proclaimed was true, for they could never have proclaimed the resurrection under such circumstances had it not occurred. The Gospels could not have been corrupted without a great outcry on the part of orthodox Christians. Against the idea that there could have been a deliberate falsifying of the text, no one could have corrupted all the manuscripts. Moreover, there is no precise time when the falsification could have occurred, since, as we have seen, the New Testament books are cited by the church fathers in regular and close succession. The text could not have been falsified before all external testimony, since then the apostles were still alive and could repudiate any such tampering with the Gospels. The miracles of Jesus were witnessed by hundreds of people, friends and enemies alike; that the apostles had the ability to testify accurately to what they saw; that the apostles were of such doubtless honesty and sincerity as to place them above suspicion of fraud; that the apostles, though of low estate, nevertheless had comfort and life itself to lose in proclaiming the gospel; and that the events to which they testified took place in the civilized part of the world under the Roman Empire, in Jerusalem, the capital city of the Jewish nation. Thus, there is no reason to doubt the apostles’ testimony concerning the miracles and resurrection of Jesus. It would have been impossible for so many to conspire together to perpetrate such a hoax. And what was there to gain by lying? They could expect neither honor, nor wealth, nor worldly profit, nor fame, nor even the successful propagation of their doctrine. Moreover, they had been raised in a religion that was vastly different from the one they preached. Especially foreign to them was the idea of the death and resurrection of the Jewish Messiah. This militates against their concocting this idea. The Jewish laws against deceit and false testimony were very severe, which fact would act as a deterrent to fraud. Suppose that no resurrection or miracles occurred: how then could a dozen men, poor, coarse, and apprehensive, turn the world upside down? If Jesus did not rise from the dead, declares Ditton, then either we must believe that a small, unlearned band of deceivers overcame the powers of the world and preached an incredible doctrine over the face of the whole earth, which in turn received this fiction as the sacred truth of God; or else, if they were not deceivers, but enthusiasts, we must believe that these extremists, carried along by the impetus of extravagant fancy, managed to spread a falsity that not only common folk, but statesmen and philosophers as well, embraced as the sober truth. Because such a scenario is simply unbelievable, the message of the apostles, which gave birth to Christianity, must be true. Belief in Jesus’ resurrection flourished in the very city where Jesus had been publicly crucified. If the people of Jerusalem thought that Jesus’ body was in the tomb, few would have been prepared to believe such nonsense as that Jesus had been raised from the dead. And, even if they had so believed, the Jewish authorities would have exposed the whole affair simply by pointing to Jesus’ tomb or perhaps even exhuming the body as decisive proof that Jesus had not been raised. Three great, independently established facts—the empty tomb, the resurrection appearances, and the origin of the Christian faith—all point to the same marvelous conclusion: that God raised Jesus from the dead.

The call for justice was a protest as fierce as those of the biblical prophets and of Jesus, and the similarity of the call was no coincidence. As with early Judaism and early Christianity, early Islam would be rooted in opposition to a corrupt status quo. Its protest of inequity would be an integral part of the demand for inclusiveness, for unity and equality under the umbrella of the one god regardless of lineage, wealth, age, or gender. This is what would make it so appealing to the disenfranchised, those who didn't matter in the grand Meccan scheme of things, like slaves and freedmen, widows and orphans, all those cut out of the elite by birth or circumstance. And it spoke equally to the young and idealistic, those who had not yet learned to knuckle under to the way things were and who responded to the deeply egalitarian strain of the verses. All were equal before God, the thirteen-year-old Ali as important as the most respected graybeard, the daughter as much as the son, the African slave as much as the highborn noble. It was a potent and potentially radical re-envisioning of society. This was a matter of politics as much as of faith. The scriptures of all three of the great monotheisms show that they began similarly as popular movements in protest against the privilege and arrogance of power, whether that of kings as in the Hebrew bible, or the Roman Empire as in the Gospels, or a tribal elite as in the Quran. All three, that is, were originally driven by ideals of justice and egalitarianism, rejecting the inequities of human power in favor of a higher and more just one. No matter how far they might have strayed from their origins as they became institutionalized over time, the historical record clearly indicates that what we now call the drive for social justice was the idealistic underpinning of monotheistic faith.

it isn’t also true for a poor single Christian mom in Haiti, it isn’t true. If a sermon promises health and wealth to the faithful, it isn’t true, because that theology makes God an absolute monster who only blesses rich westerners and despises Christians in Africa, India, China, South America, Russia, rural Appalachia, inner-city America, and everywhere else a sincere believer remains poor. If it isn’t also true for a poor single Christian mom in Haiti, it isn’t true. If doctrine elevates a woman’s married-with-children status as her highest calling, it isn’t true, because that omits single believers (whose status Paul considered preferable), widows, the childless by choice or fate or loss, the divorced, and the celibate gay. If these folks are second-class citizens in the kingdom because they aren’t married with children, then God just excluded millions of people from gospel work, and I guess they should just eat rocks and die. If it isn’t also true for a poor single Christian mom in Haiti, it isn’t true. Theology is either true everywhere or it isn’t true anywhere. This helps untangle us from the American God Narrative and sets God free to be God instead of the My-God-in-a-Pocket I carried for so long. It lends restraint when declaring what God does or does not think, because sometimes my portrayal of God’s ways sounds suspiciously like the American Dream and I had better check myself. Because of the Haitian single mom. Maybe I should speak less for God. This brings me to the question at hand, another popular subject I am asked to pontificate on: What is my calling? (See also: How do I know my calling? When did you know your calling? How can I get your calling? Has God told you my calling? Can you get me out of my calling?) Ah yes, “The Calling.” This is certainly a favorite Christian concept over in these parts. Here is the trouble: Scripture barely confirms our elusive calling—the bull’s-eye, life purpose, individual mission every hardworking Protestant wants to discover. I found five scriptures, three of which referred to

Do not toil to acquire wealth; be discerning enough to desist. When your eyes light on it, it is gone, for suddenly it sprouts wings, flying like an eagle toward heaven. (Prov. 23:4–5)

Television’s emergence as the dominant medium of communication gave birth to the slickly marketed health-wealth-and-success gospel rampant in today’s church.

The church lacks purpose, because we have lost the true power of the Holy Spirit. In the book of acts we saw miracles, and a true purpose driven church, we have traded in our power for money, and material wealth.In most churches preaching has been watered down to motivational speaking. The power of the gospel, is now a distant thought, how do we get a renewal of the power of God, by become the church. Most Christians leave Jesus at church, the power comes when Jesus lives not in the church but in the inside of us. In most churches preaching is being heard, that says God no longer does miracles. But I believe that the greatest miracle of the early Church was there power to live, and die for God.

We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. For they gave according to their means, as I can testify, and beyond their means, of their own accord, begging us earnestly for the favor of taking part in the relief of the saints—and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us. (2 Cor. 8:1–5)

The quiet conversion of one sinner after another, under the ordinary ministry of the Gospel,” says one writer on the subject, “must always be regarded with feelings of satisfaction and gratitude by the ministers and disciples of Christ; but a periodical manifestation of the simultaneous conversion of thousands is also to be desired, because of its adaptation to afford a visible and impressive demonstration that God has made that same Jesus, Who was rejected and crucified, both Lord and Christ; and that, in virtue of His Divine Mediatorship, He has assumed the royal sceptre of universal supremacy, and “must reign till all His enemies be made His footstool.” It is, therefore, reasonable to expect that, from time to time, He will repeat that which on the day of Pentecost formed the con-elusive and crowning evidence of His Messiahship and Sovereignty; and, by so doing, startle the slumbering souls of careless worldlings, gain the attentive ear of the unconverted, and, in a remarkable way, break in upon those brilliant dreams of earthly glory, grandeur, wealth, power and happiness, which the rebellious and God-forgetting multitude so fondly cherish.

they include other kinds of evangelical and “charismatic” groups, each with a typically self-proclaimed prophet or apostle, but quickly forming their own chapters and hierarchies. Many preach the so-called prosperity gospel, which holds that God smiles on the accumulation of wealth in this life and will reward material donations to the church with prosperity and miracles. Indeed, in a recent Pew survey of religious attitudes in the United States, where 50 of the largest 260 churches are now prosperity based, 73 percent of all religious Latinos agreed with the statement “God will grant financial success to all believers who have enough faith.”4

From the parable of the good Samaritan we know that the neighbor is the one in need who makes a demand on me and whom I dare not leave by the roadside. In economic terms, it means that the rich members of Luke's community are challenged to give up a significant portion of their wealth, and also to perform specific unpleasant actions, such as the issuing of risky loans and the cancelling of debts. All this is, of course, also Jubilee language—the idea of the Jubilee indeed permeates Luke's gospel.

Both the poor and the rich need salvation. At the same time, each person has his or her specific sinfulness and enslavement. The patterns of enslavement differ, which means that the specific sinfulness of the rich is different from that of the poor. Therefore, in Luke's gospel, the rich are tested on the ground of their wealth, whereas others are tested on loyalty toward their family, their people, their culture, and their work (Lk 9:59-61) (Nissen 1984:175). This means that the poor are sinners like everyone else, because ultimately sinfulness is rooted in the human heart.

Utajiri wa mbinguni ni wa milele na mungu wake ni Yehova. Utajiri wa duniani ni wa muda na mungu wake ni Mammon. Mammon, ambaye hata Yesu alimtaja katika Injili ya Mathayo 6 na katika Injili ya Luka 16, ni mungu wa uchoyo na utajiri wa dunia hii. Mammon kazi yake ni kufanya watu waliokufa kifedha na walio hai kifedha kuwa maskini wa milele ahera. Yesu Kristo alikuwa maskini, ili tuwe matajiri kupitia umaskini wake, lakini kwa sababu alikuwa na imani ya Mungu katika moyo wake alikuwa tajiri. Hivyo unaweza kuwa na utajiri wa mbinguni hapa duniani, ukiikaribisha amani ya Mungu katika moyo wako.

How did the West produce the intense world of visual signs? What were the underlying forces that favored the multiplication of signs? It is generally understood that there is close relationship between capitalism and Christianity. Especially through the Protestant Reformation the Christian faith produced a huge shift to the individual, a man or woman separated out before God. Sociologists and historians recognize that by means of this ideological transition the individual no longer existed within a containing order of duties and rights controlling the distribution of wealth. Wealth instead became a marker of individual divine blessing. Thus the Reformation led to the typical figure of the righteous business man, the mill-owner who made big profits during the week and with them endowed a church for giving thanks on Sunday. More recently we have the emergence of the ‘prosperity gospel’ which applies the same basic formula to everyone. As they say in these churches, ‘prayed for and paid for’, neatly chiming relationship to God and personal financial success. Thus Christianity has underpinned the multiplication of material wealth for individuals. But a consequence of this is the thickening of the world of signs. Prosperity is a sign of God’s favor, and this is shown, signified, by the actual goods, the houses, clothes, cars, etc. Against this metaphysical background, however, the goods very quickly attain their own social value and produce the well-known contours of the consumer world. Once they were declared divinely willed and good they could act as self-referential signs in and for themselves. People don’t have to give any thought to theological justification to derive meaning from the latest car model, from the good-life associations of household items, refrigerators, fitted kitchens, plasma T.V.s, and now from the plugged-in cool of the digital world, computers, cell phones, iPods, G.P.S. and so on. So it is that our Western culture has developed a class of signs with a powerful inner content of validated desire. You

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand, we are called to play the Good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth . . . and say: “This is not just.” . . . A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. A nation that continues year after year to spend more money on military defense than on programs of spiritual uplift is approaching spiritual death.

We bring this lamentable recital to a close. There can be no doubt that John's remarkable vision had come to pass: A city on seven hills sated with wealth, which claimed a special relationship to God and Christ, literally ruled over the kings of the earth. As with the other identifying criteria John provides, there is only one city in history (and only one today) which passes this test. Peter de Rosa reminds us of what must have shocked John:       Jesus renounced possessions. He constantly taught: "Go, sell all thou hast and give to the poor, then come and follow me." He preached doom to the rich and powerful. . . . Christ's Vicar lives surrounded by treasures, some of pagan origin. Any suggestion that the pope should sell all he has and give to the poor is greeted with derision as impractical. The rich young man in the gospel reacted in the same way.       Throughout his life, Jesus lived simply; he died naked, offering the sacrifice of his life on the cross.       When the pope renews that sacrifice at pontifical high mass, no greater contrast could be imagined. Without any sense of irony, Christ's Vicar is clad in gold and the costliest silks.       . . . the pope has a dozen glorious titles, including State Sovereign. The pope's aides also have titles somewhat unexpected in the light of the Sermon on the Mount: Excellency, Eminence, Your Grace, My Lord, Illustrious One, Most Reverend, and so on. . . .       Peter, always penniless, would be intrigued to know that according to canon 1518. . .his successor is "the supreme administrator and manager of all church properties." Also that the Vatican has its own bank. . . .30

Even though we may steer clear of its excesses, the health and wealth gospel (“God loves you and wants to give you a Cadillac and a mansion by the Country Club”) still influences our thinking. We tend to believe that God’s loving plan for our lives must surely include reasonable health, a job, a spouse, and a decent standard of living. If any of these things are absent from our lives, we tend to place the responsibility not on God but on the forces of evil in the world. God wants us to have these things, we theorize, but we are caught in the crossfire of the cosmic battle. Nowhere in his Word does God promise us such an easy ride through life. Nor does he pass off responsibility on others. He is the sovereign Lord, which means that even on the battleground, the buck stops with him. Ezekiel’s wife dies not because God is powerless to prevent such a thing happening, but because God has a significant purpose to accomplish through that “evil” also. It is a painful providence for the prophet to bear, but nonetheless he must receive this bitter cup too from the hand of his loving Father. As

The people who created this country built a moral structure around money.The Puritan legacy inhibited luxury and self-indulgence. Benjamin Franklin spread a practical gospel that emphasized hard work, temperance, and frugality. Millions of parents, preachers, newspaper editors, and teachers expounded the message.The result was quite remarkable. The United States has been an affluent nation since its founding. But the country was, by and large, not corrupted by wealth. For centuries, it remained industrious, ambitious, and frugal. Over the past 30 years, much of that has been shredded. The social norms and institutions that encouraged frugality and spending what you earn have been undermined.

Wait a minute!" you say. "Didn't Jesus answer, Render unto Caesar the things that are Caesar's, and unto God the things that are God's when the Pharisees tried to trick him into denouncing a Roman-imposed tax?" Yes indeed, he did say that. It's found first in the Gospel of Matthew, 22:15–22, and later in the Gospel of Mark, 12:13–17. But notice that everything depends on just what truly did belong to Caesar and what didn't, which is actually a rather powerful endorsement of property rights. Jesus said nothing like "It belongs to Caesar if Caesar simply says it does, no matter how much he wants, how he gets it, or how he chooses to spend it." The fact is, one can scour the Scriptures with a fine-tooth comb and find nary a word from Jesus that endorses the forcible redistribution of wealth by political authorities. None, period.

And this is the gospel: The good news is not merely that Jesus saves but that Jesus is with us. The promise of the gospel isn’t the health and wealth we often hear through erroneous prosperity theology, but that in all situations, God is with us.

Arthur W. Pink summarizes the human condition: Whether he articulates it or not the natural man, the world over, is crying "I thirst." Why this consuming desire to acquire wealth? Why this craving for the honors and plaudits of the world? Why this mad rush after pleasure, the turning from one form of it to another with persistent and unwearied diligence? Why this eager search for wisdom-this scientific inquiry, this pursuit of philosophy, this ransacking of the writings of the ancients, and this ceaseless experimentation by the moderns? Why the insane craze for that which is novel? Why? Because there is an aching void in the soul. Because there is something remaining in every natural man that is unsatisfied. This is true of the millionaire equally as much as the pauper: the riches of the former bring no real contentment. It is as true of the globe-trotter equally as much as of the country rustic who has never been outside the bounds of his native country: traveling from one end of the earth to the other and back again fails to discover the secret of peace. Over all the cisterns of this world's providing is written in letters of ineffaceable truth, "Whosoever drinks of this water shall thirst again."7

In the words of Paul Johnson: The Temple, now, in Herod’s1 version, rising triumphantly over Jerusalem, was an ocular reminder that Judaism was about Jews and their history—not about anyone else. Other gods flew across the deserts from the East without much difficulty, jettisoning the inconvenient and embarrassing accretions from their past, changing, as it were, their accents and manners as well as their names. But the God of the Jews was still alive and roaring in his Temple, demanding blood, making no attempt to conceal his racial and primitive origins. Herod’s fabric was elegant, modern, sophisticated—he had, indeed, added some Hellenic decorative effects much resented by fundamentalist Jews who constantly sought to destroy them—but nothing could hide the essential business of the Temple, which was the ritual slaughter, consumption, and combustion of sacrificial cattle on a gigantic scale. The place was as vast as a small city. There were literally thousands of priests, attendants, temple-soldiers, and minions. To the unprepared visitor, the dignity and charity of Jewish disapora life, the thoughtful comments and homilies of the Alexandrian synagogue, was quite lost amid the smoke of the pyres, the bellows of terrified beasts, the sluices of blood, the abattoir stench, the unconcealed and unconcealable machinery of tribal religion inflated by modern wealth to an industrial scale. Sophisticated Romans who knew the Judaism of the diaspora found it hard to understand the hostility towards Jews shown by colonial officials who, behind a heavily-armed escort, had witnessed Jerusalem at festival time. Diaspora Judaism, liberal and outward-minded, contained the matrix of a universal religion, but only if it could be cut off from its barbarous origins; and how could so thick and sinewy an umbilical cord be severed? This description of “Herod’s” Temple (actually the Second Temple, built in the sixth century B.C. and rebuilt by Herod) is more than a bit overwrought. The God of the Jews did not roar in his Temple: the insoluble problem was that, since the destruction of the First Temple and, with it, the Ark of the Covenant, God had ceased to be present in his Temple. Nor would animal sacrifice have disgusted the gentiles, since Greeks, Romans, and all ancient peoples offered such sacrifices (though one cannot help wondering whether, had the Second Temple not been destroyed, it would today be ringed from morn to night by indignant animal-rights activists). But Johnson is right to emphasize that Judaism, in its mother city, could display a sweaty tribalism that gentiles would only find unattractive. The partisan, argumentative ambience of first-century Jerusalem, not unlike the atmosphere of the ultra-Orthodox pockets of the contemporary city, could repel any outsider, whether gentile or diaspora Jew. Perhaps most important is Johnson’s shrewd observation that Judaism “contained the matrix of a universal religion.” By this time, the more percipient inhabitants of the Greco-Roman world had come to the conclusion that polytheism, whatever manifestation it might assume, was seriously flawed. The Jews alone, by offering monotheism, offered a unitive vision, not the contradictory and flickering epiphanies of a fanciful pantheon of gods and goddesses. But could Judaism adapt to gentile needs, could it lose its foreign accent and outlandish manners? No one saw the opportunity more clearly than Luke; his gospel and its sequel, the Acts of the Apostles, present a Jesus and a Jesus Movement specifically tailored to gentile sensibility.

If there be any feeding of Christ, any drop of heavenly dew, or any spark of God's good Spirit within you, stir it up; be careful to build and edify, first yourselves, and then your flocks in this most holy faith. I say, first yourselves; for he who will set the hearts of other men on fire with the love of Christ, must himself burn with love. It is want of faith in ourselves, my brethren, which makes us retchless (careless) in building others. We forsake the Lord's inheritance, and feed it not. What is the reason of this? Our own desires are settled where they should not be. We ourselves are like those women who have a longing to eat coals, and lime, and filth: we are fed, some with honour, some with ease, some with wealth: the gospel waxeth loathsome and unpleasant in our taste: how should we then have a care to feed others with that which we cannot fancy ourselves? If faith wax cold and slender in the heart of the prophet, it will soon perish from the ears of the people. (Sermon on part of St Jude's Epistle, p. 552)

The child of a poor farmer or a construction worker has as much right to a healthy and happy life, as the child of a billionaire - and till we make it happen, not a single day can go without our involvement to lift our society with our own two hands. This very involvement is the very lifeblood of a functional democracy.

It became forbidden to use rational thought. Early Church leader Tertullian, advocating faith rather than rational thought said, “The son of god died: It must needs be believed because it is absurd”. He (Christ) was buried and rose again: it is certain because it is impossible”. Early Catholic leaders consciously proscribed and established as heretical any thinking that might incite challenge. Theodosius I, Emperor of Byzantium issued an edict allowing worship only of the Christian father and son, banning the worship of any deities or pagan ideas, in 389 CE. The writings of the early Church fathers were thus left undisputed by rival philosophies and in time they came to have the same weight as the Bible itself. All of this was revealed “truth”. It is of great importance to understand that most of what has passed down to Christians as “sin” especially sexual sin, had nothing to do with the man called Christ or even of the books (new testament) written by those who never knew him (Mark 60 CE., Mathew 90 CE, Luke 90 CE., John 90 CE.). Instead these views of sin and what it was to be Christian came from a few influential fathers of the early Church, writing as the Roman empire died.Augustine, the greatest early Christian “thinker” of them all said: “This is the disease of curiosity… It is this which drives us to try and discover the secrets of nature, those secrets which are beyond our understanding, which can avail us nothing and which man should not wish to learn.” With these words, Augustine set the spirit and tone for the Dark Ages to come. Early Church fathers greatly feared any challenge to their ideas. Their fear of knowledge led to a shutting down of all free thought. Bishops deliberately outlawed and declared heretical any thoughts that might lead to a more open minded atmosphere. They strove to codify as fact, a narrow interpretation of the gospels. To do so they altered some gospels and outlawed hundreds of others to project the particular “truth” they had chosen. Their thought centered on sin, the depravity of sex and the merit of suffering as much as Christ. Since Christian fathers had little interest in the vast wealth of learning compiled by the pagan Greeks and Romans, they simply stopped copying and disseminating these works and substituted a carefully edited and selected group of books to comprise the Bible. Almost the only other learning that was supported were the works of the early Church fathers designating a selected and censored Christianity.

If you want to know your worth, ask yourself, what are you without your bank account.

March 17 Yet man is born to trouble as surely as sparks fly upward. (Job 5:7) NO SURPRISE. Sparks fly upward from a fire naturally, so human suffering is inevitable. God told us so in Genesis 3:17–19, so we should not be shocked at suffering. Modern Western people are more traumatized by it than others. We have too much faith in our technology and our democratic institutions, and we are conditioned by our secular, materialistic culture to seek most of our happiness in fragile things like good looks, wealth, and pleasure. It is wise, however, to be ready for suffering. Often most of the painful emotions people experience during adversity are actually the shock and surprise that they are suffering at all. Even many Christians believe that God won’t let really bad things happen to them. But Jesus himself disproves that. If God allowed a perfect man to suffer terribly for a greater, wonderful good, why should we think that might not happen to us? “Dear friends, do not be surprised at the fiery ordeal . . . as though something strange were happening to you” (1 Peter 4:12). How can you have fellowship with Jesus in your suffering? Prayer: Lord, as I read about your life in the gospels, I see you experiencing pain and rejection on every page. Yet somehow I assume that I deserve a better life than you! My heart’s foolishness is so deep when it comes to suffering. Make me ready for it. Amen.

Without question, our greatest wealth is found in the gospel itself, for God has saved us from our sins and has given us new life with him.

Trump, on the other hand, was appealing to a different kind of evangelical voter. His business success and wealth made him attractive to those Christians sympathetic to the gospel of prosperity, or the “health and wealth gospel” movement.

But sadly in this world, the self-centered rich and powerful rule and oppress and subjugate the weak and powerless. Like the poor, they are also not living out their purpose and design. They are also a horrible and ugly caricature of the image of God. So what then would the restoration of God’s Kingdom on earth mean for humankind? I believe it means the restoration of everything back to God’s original design beginning with what it means to be human. All dominion, authority and power would be destroyed (1 Cor.15:24-25, Jer.1:10). The values of this world would be turned upside down. “Mountains” would come down for “valleys” to be filled and raised up (Lk.3:4:14). Wealth and power and poverty and oppression, will all be levelled out (2 Cor.8:13).

Most people in our culture-- and in the church-- believe wealth is always a sign of blessing from God, and we have almost no category for understanding wealth as a barrier to God..It's like seawater. If you're thirsty out on the ocean, you look around at all the water and think, I should drink this. But..the more you drink it, the thirstier you will become..In drinking what you think is a source of life, you unknowingly plunge yourself into death..The "more" that we want will never satisfy because it will never be enough..The gospel compels us to humbly identify what is enough for us in order to freely give away our excess to others..we are bombarded by the lie that says a higher salary requires a higher standard of living..God gives us more not so that we can have more but so that we can give more..God is our greatest treasure, and our lives will count on earth only when we invest them in his Kingdom for eternity..Instead of that money increasing our standard of living, it only increases our standard of giving..He has given us his Spirit to lead and guide our every decision as we surrender to him our every dollar..I realized that in my efforts at simplicity, I had left the realm of the spiritual and moved into the realm of the absurd.

But what I know even more surely is that the greatest joy in God comes from giving his gifts away, not in hoarding them for ourselves. It is good to work and have. It is better to work and have in order to give. God’s glory shines more brightly when he satisfies us in times of loss than when he provides for us in times of plenty. The health, wealth, and prosperity “gospel” swallows up the beauty of Christ in the beauty of his gifts and turns the gifts into idols. The world is not impressed when Christians get rich and say thanks to God. They are impressed when God is so satisfying that we give our riches away for Christ’s sake and count it gain.

The disciples, the writers of the Gospels, Paul himself would never be able to conceive of a world or society like America where (mostly White) Christians owned so many businesses, homes, wealth, institutions, and held the highest levels of power in government. We might be considered freaks in a different regard. We might be seen as the most preposterous of all: the people with power constantly stoking the fear that we will loose it, claiming the blessing of a Savior who urged us to do just that.

Although neither condemning nor protesting either institution in any explicit sense, the humble saint’s life serves as a radical juxtaposition and critique of the values of the world. He is not concerned with power. He is not interested in wealth. All he wants, with all his heart, is to be a poor imitator of Christ. Our world, as St. Francis knew, values individual greatness. In order for our lives to be significant—in order to be “great”—we are told that we must obtain as much power, wealth, and prestige as we can, living in constant competition with one another to see who has the most and thus is the best. Our worth is defined by what we possess as it relates to what others possess, and those who have more than others live believing that they are owed certain things from the world. Respect. Admiration. Glory. Fear. Love. This is not the Gospel of Jesus Christ that St. Francis lived by.

Character-A perfect embodiment of human personality. Your social status, wealth, caste, titles and looks come way beyond that

We often think of compromise when it comes to beliefs and behaviors, but a particularly subtle temptation is to compromise in our methods. It’s tempting to run our businesses, grow our churches, and pursue wealth through an end-justifies-the-means way of thinking. It’s tempting to prize stuff over people and political power over righteousness. It’s tempting to define success by popularity rather than faithfulness and seek to be relevant to avoid self-sacrifice, conflict, or suffering. The simple truth is that Christian faithfulness involves not only our doctrine and lifestyle but also our habits, attitudes, and affections. It isn’t enough to sprinkle Christian truth on lives shaped more by the cultural moment than the gospel.

On occasion, I would encounter men who looked well enough to work, but were just too lazy. I resented and despised them. Each time I met a man like that, my anger would boil and I would curse them out loud from the Proverbs, “Lazy hands make for poverty, but diligent hands bring wealth.

Power and wealth only leads into great destruction.

Scripture likewise seems to point out this method, Surely the Isles shall wait for me; the ships of Tarshish first, to bring my sons from far, their silver, and their gold with them, unto the name of the Lord, thy God. Isai. lx. 9. This seems to imply that in the time of the glorious increase of the church, in the latter days, (of which the whole chapter is undoubtedly a prophecy,) commerce shall subserve the spread of the gospel. The ships of Tarshish were trading vessels, which made voyages for traffic to various parts; thus much therefore must be meant by it, that navigation, especially that which is commercial, shall be one great mean of carrying on the work of God; and perhaps it may imply that there shall be a very considerable appropriation of wealth to that purpose.

In respect to contributions for defraying the expences, money will doubtless be wanting; and suppose the rich were to embark a portion of that wealth over which God has made them stewards, in this important undertaking, perhaps there are few ways that would turn to a better account at last. Nor ought it to be confined to the rich; if persons in more moderate circumstances were to devote a portion, suppose a tenth, of their annual increase to the Lord, it would not only correspond with the practice of the Israelites, who lived under the Mosaic Oeconomy, but of the patriarchs Abraham, Isaac, and Jacob, before that dispensation commenced. Many of our most eminent fore-fathers amongst the Puritans, followed that practice; and if that were but attended to now, there would not only be enough to support the ministry of the gospel at home, and to encourage village preaching in our respective neighbourhoods, but to defray the expences of carrying the gospel into the heathen world.

Behind the Jesus Is Here sign is a health, wealth, and prosperity “gospel” that removes God from the status of sovereign Lord and turns him into a convenient vending machine. Insert a prayer in the slot, pull the lever, and get a great life now. This type of thinking is big among Christians, but it shows very little respect for the omnipotent God who created the universe. Christians who worship the celestial vending machine assume that God is all about giving them more stuff and making them feel better. I wonder if Jesus mentioned promises of earthly goodies to the repentant criminal hanging on the cross next to him.

One measure of the Coptic achievement is the Life of Saint Antony, who was born around 270 and who became the founder of Christian monasticism. His biographer Athanasius depicts a native Coptic-speaking Egyptian of respectable stock, living in a small village of the Fayum region, in which Christianity is already the familiar faith of the community. And for all his fame, Antony never learned Greek. Nor did many of the early monks and hermits, who used Coptic Gospels, Psalters, and liturgies. The monks in themselves reinforced popular devotion, because they differed so obviously from the higher clergy who might be seen as tools of distant authority. The monks were very much of the people, far removed from the world of wealth and luxury, and their deep piety and asceticism showed them to be heroic warriors against the forces threatening the community. Peasants, no less than city dwellers, united to support their spiritual troops.5

It was in fact during the month of May 1889 that Carnegie was finishing up a magazine article to become known as “The Gospel of Wealth,” in which he said, and much to the consternation of his Pittsburgh associates, “The man who dies thus rich dies disgraced.” The gist of the article was that the rich, like the poor, would always be with us. The present system had its inequities, certainly, and many of them were disgraceful. But the system was a good deal better than any other so far. The thing for the rich man to do was to divide his life into two parts. The first part should be for acquisition, the second for distribution. At

Many officers of the obvious have commented that poverty makes people do terrible things. And indeed they are right, but you know what? Their acts are nothing compared to the atrocities of the wealthy. And the irony of the matter is, wrongdoings caused by poverty can be reduced exponentially if we improve the living conditions of those people and help them become self-reliant, whereas there's nothing we can do to reduce the atrocities committed by the wealthy, except for legally taking away their wealth beyond necessity altogether. That is why I say. Always stay as far away as possible from luxury. It's a terrible, terrible thing.