Kruse Kronicle

"Penny Foolish" - Yes!

The Liberal Order (Mark Steckbeck): "Penny Foolish" - Yes!

Economics Professor Mark Steckbeck makes his economic argument for why the agreement with Taco Bell and McDonalds concerning wages for South Florida Tomato pickers (which Burger King has rejected) is a bad idea. He is reacting to the story in the New York Times Penny Foolish. Interesting take.

General Assembly Council Exec. Has a New Blog

For my Presbyterian readers, I thought you might want to know that the Executive Director of the General Assembly Council, Linda Valentine, has begun a blog called Let Your Light Shine. One of the things I appreciate about Linda is her effort to be engage the whole church. This blog is just one more avenue she has employed.  I look forward to her post in the days ahead. Check it out!

Google aims to make entire world wealthier, advertises effects on atmosphere

Free Exchange: Google aims to make entire world wealthier, advertises effects on atmosphere

IN THEIR ongoing effort to not be evil, Google has announced plans to invest heavily in R&D in renewable energy. The company's PR flacks are hailing it as far-sighted environmental stewardship.  And no doubt Google's chiefs have Mother Earth in mind above all. However, since Google's stock price would plummet should the initiative fail to redound to the benefit of the bottom line, the company must, in passing, also make a little money from its loving efforts to save the climate. ...

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If Google's stable of high-powered nerds can come up with a way to make renewable energy cheaper than the fossil-based alternatives, lowering the cost of just about everything that involves energy for its production (i.e., just about everything), while reducing environmental externalities, then, by God, each and every one of them deserve to become richer than... already extremely wealthy Google engineers.

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...And, again, the reason they would make a lot of money is that this technology, should it be possible, would lower the cost of producing wheat, cars, clothes, houses, hamburgers, widgets, etc. That would amount to an enormous increase in real wages and human wellbeing. And that seems important!

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This last paragraph is great.

OK, economic development is terrific, but aren't they sort of obscuring the real story? Speaking as a humanitarian (either "old fashioned" or "post-environmentalist"--take your pick), I find it exceedingly odd that an announcement of what would be among the most important technological advances ever should emphasise its effects on carbon emissions, and not more directly its enormously salutary effects on human life. Their effect on human life is, after all, the only reason I am worried at all about carbon emissions. Making everything less expensive in real terms, as profit-seeking capitalists over time tend to do, is precisely how we conquer the various miseries of deprivation and enhance the  extent and quality of life. Doesn't that seem worth touting?

Excellent question!

Economic Fallacies: Final Thoughts and Index

We have come to the end of post on economic fallacies Christians believe. These ten are among the ones I most frequently encounter in conversations and writing. I hope these all made sense. But my question to you is, What fallacies did I miss? Any suggestions? In the days ahead I may add more to this series but I think this is pretty good start. Here is an index of the posts.

Introduction

Economic Fallacies Christians Believe

Fallacies

Work is Instrumental Fallacy

The "Work is Instrumental" fallacy views human economic labor as purely instrumental in service to higher pursuits of spirituality and intellect.

Biblical Redistribution Fallacy

The Biblical Redistribution fallacy identifies wealth equalization as the primary economic concern of the Bible, the Jubilee Code of Leviticus 25 being the most exemplary passage.

Piety Fallacy

The Piety fallacy is uncritical action based on pietistic interpretations of scripture without regard to actual outcomes resulting from those actions.

New Creation Now Fallacy

The “New Creation Now” fallacy holds the we can create “heaven on earth” while disregarding the reality that the New Creation can not be fully realized until Christ's return.

Zero-Sum Game Fallacy

The Zero-Sum Game Fallacy views wealth as a fixed quantity meaning the only way someone gets wealthy is at someone else’s expense.

Linear Projection Fallacy

The Linear Projection Fallacy projects present circumstances and trends endlessly into the future without allowing for innovation and societal change.

Free Markets Equals Lawlessness Fallacy

The “'Free Markets' Equals Lawlessness” fallacy understands free markets as markets without any restriction on the activities of individuals or corporations.

Capitalism Based on Greed Fallacy

The “Capitalism Based on Greed” fallacy says that greed and selfishness are inherent in capitalism.

Free Markets Destroy the Environment Fallacy

The “Free Markets Destroy the Environment” fallacy argues that free markets and capitalism are destroying the environment as they exhaust global resources.

Government Equals Society Fallacy

The "Government Equals Society" fallacy views government as the means by which society acts.

UPDATES:

Living Wage Fallacy

The "living wage" fallacy says that businesses are morally obliged to pay workers a wage that will sustain their lives.

Pay Equals Importance Fallacy

The “Pay Equals Importance” fallacy maintains that wages and salaries people are paid should be commensurate with the importance of the work they do.

No Scarcity Fallacy

The "No Scarcity" fallacy maintains that God created an abundance of resources for humanity and that any scarcity is related to unjust social systems.

[Index]

To Nintendo's surprise, Wii is hot with seniors

Christian Science Monitor: To Nintendo's surprise, Wii is hot with seniors

Retirement communities around the US are adding the video game to their rec rooms.

Birmingham, Ala. - Six seniors at the Sedgebrook retirement community gathered in the lounge after dinner as the holiday season was getting under way last year. The residents at the center, about 20 miles north of Chicago, were an unlikely test audience for the season's hottest toys. The plan: determine which toys to give the grandchildren for the holidays. The assumption was that they'd give their grandchildren the toys they approved.

But it didn't quite turn out that way.

The Nintendo Wii was so popular that the residents clamored for their own. Today, all of the Erickson chain retirement communities in the US own at least one Wii.

Other retirement communities and municipal senior centers in recent months have followed, many using wellness grants and public funds to pay for the video-game system. Nintendo scrambled to tap this demographic.

Proponents say the Wii offers a welcome reprieve from a sedentary lifestyle, and boosts hand-eye coordination among the over-60 set in a way that Bingo and Mahjong can't.

However, some find that when it comes to the Wii, which retails for about $250, money is less a problem than getting comfortable with the game. Many retirement communities that purchased the games are encouraging hesitant seniors with tournaments, trophies, and cash prizes. Some centers are placing their Wiis in high-traffic areas where seniors congregate, or for the bashful, behind a moveable privacy screen. ...

Also concerning the computer gaming industry, Pong turns 35 today.

That 'Top One Percent'

Real Clear Politics: That 'Top One Percent'

People who are in the top one percent in income receive far more than one percent of the attention in the media. Even aside from miscellaneous celebrity bimbos, the top one percent attract all sorts of hand-wringing and finger-pointing.

A recent column by Anna Quindlen in Newsweek (or is that Newsweak?) laments that "the share of the nation's income going to the top 1 percent is at its highest level since 1928."

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Americans in the top one percent, like Americans in most income brackets, are not there permanently, despite being talked about and written about as if they are an enduring "class" -- especially by those who have overdosed on the magic formula of "race, class and gender," which has replaced thought in many intellectual circles.

At the highest income levels, people are especially likely to be transient at that level. Recent data from the Internal Revenue Service show that more than half the people who were in the top one percent in 1996 were no longer there in 2005.

Among the top one-hundredth of one percent, three-quarters of them were no longer there at the end of the decade.

These are not permanent classes but mostly people at current income levels reached by spikes in income that don't last.

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Just as there may be spikes in income in a given year, so there are troughs in income, which can be just as misleading in the hands of those who are ready to grab a statistic and run with it.

Many people who are genuinely affluent, or even rich, can have business losses or an off year in their profession, so that their income in a given year may be very low, or even negative, without their being poor in any meaningful sense.

This may help explain such things as hundreds of thousands of people with incomes below $20,000 a year living in homes that cost $300,000 and up. Many low-income people also have swimming pools or other luxuries that they could not afford if their incomes were permanently at their current level.

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Most income statistics do not follow given individuals from year to year, the way Internal Revenue statistics do. But those other statistics can create the misleading illusion that they do by comparing income brackets from year to year, even though people are moving in and out of those brackets all the time.

That especially includes the top one percent, who have become the focus of so much angst and so much rhetoric.

Sociologist Bradley Wright on Willow Creek's Reveal Study

Bradley Wright, a sociologist at the University of Connecticut, has just finished an eleven post series on the recently released Reveal study conducted on Willow Creek. Wright gives some wonderful insights into the strengths of and weakness of the methods used and conclusions reached. If you've been following the Willow Creek story this is a must read. The series begins here and ends here.

Economic Fallacies: "Government Equals Society"

The "Government Equals Society" fallacy views government as the means by which society acts.

Frequently we hear that society has a responsibility to the poor. Most Christians of all stripes would agree. But listen to the sentence that often follows such a declaration. It goes something like this, “Therefore, ‘society’ should raise the minimum wage, grant universal healthcare, and redistribute wealth through taxation.” Notice the common theme. They are all government imposed solutions. Why not respond, “Therefore, ‘society’ should find ways to create stable families, get churches and volunteer organizations involved in the lives of the poor, and lend money to the poor through microenterprise funds.” This isn’t an “either/or” proposition. Rather it highlights that the default solutions for too many Christians: Government. Non-governmental non-bureaucratic solutions are an afterthought, secondary in importance, if they come to mind at all. This is the functional equivalent of saying “government” is “society.”

In reality, government is only one institution of society. Society includes individuals. It includes other institutions like the family, churches, volunteer organizations, businesses, and a variety of local governments. It includes countless informal networks. Society is much broader than government.

At the core of the Old Testament notion of justice and care in society was the family. The family was encompassed by a clan, then by a tribe, and then by the nation. Each succeeding level of distance from the family played ever more limited roles in the daily operations of the family.

This was in contrast to Greco-Roman views of the family where the family existed at the pleasure of the state to serve the state. Judeo-Christian ethics came to define the family as an inviolable institution apart from the state. The institution of the family is the only institution established by God prior to humanity’s rebellion. According to the biblical narrative:

“Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.” Genesis 2:24

There is a union of two different but complementary individuals. Physically they become one through the act of sexual intercourse but there is a process of becoming intimate at other levels as well. “Two becoming one” has both physical and non-physical expressions inextricably tied together. Marriage is a covenant that makes the establishment of this unity possible. One frequent consequence of this covenantal unity is the birth of children. The institution of the family, established by the covenant of marriage, creates boundaries for unity to develop and it provides a stable nurturing environment for childrearing by those who know each child the best and are committed to the child’s personal welfare.

Roman Catholicism has framed this family centric understanding of societal institutions in terms of subsidiarity. Sudsidarity, first articulated by Pope Leo XIII in his 1891 encyclical Rerum Novarum, teaches that problems should be addressed at the most localized level possible. The most local and immediate institution to an individual is the family. Intermediate institutions like the church, voluntary organizations, and local government have a subsidiary function serving individuals and families in ways families can’t serve themselves. Beyond these intermediate institutions are marco-institutions like national governments and international bodies. These fulfill a subsidiary function to individuals, families, and intermediate institutions. Rather than families existing at the pleasure of the state, the state exists in support of the families and the individuals within them.

Within Reformed circles, a similar conception has emerged called sphere sovereignty, articulated by Dutch leader Abraham Kuyper (1837-1920). Kuyper talked in terms of societal spheres that were distinct but interconnected. Government, economics, education and the family are a few examples societal spheres. No sphere is sovereign over the others and each must be respected. He thereby rejected the ideas of popular sovereignty (rights arise from individuals) and state-sovereignty (rights are derived from the state.) Thus, when we look at societal problems we must investigate what the problem means for each sphere of life and strategize accordingly.

Christian thinking in America has too often drifted toward the two types of sovereignty Kuyper found so dangerous. One the one hand there is an attachment to libertarian strain of thinking that emphasizes personal freedom to the point disdaining all tradition and values. The family and subsidiary institutions at all levels are obstacles to personal freedom. On the other hand, there is state sovereignty where the state is viewed as paramount with all other institutions playing a supporting role to the state. The state is the default option and the lead player in addressing problems. The Family, as well as subsidiary institutions at the intermediate and macro level, are obstacles to state sovereignty.

The debate over same-sex marriage is an illustrative display of the outworking of these two Modernist views on sovereignty over the last century. Miroslav Volf notes in Exclusion and Embrace, that a covenant is an indefeasible commitment that contemplates perseverance through open-ended and diverse circumstances. A contract is performance oriented with limited commitment related to performance. (148-150)

The family has been understood as an inviolable institution apart from the state, founded in a covenant between to complementary human beings (male and female.) But marriage and family have gone from being a covenantal social institution established by God to being a contractual arrangement for personal fulfillment. Rather than being in a covenantal institution to which one conforms, marriage and family has become a contractual arrangement made to conform to the performance wishes of parties involved.

For the first time in human history we are divorcing sexual intercourse and its procreation implications from the concept of marriage. Sexual intercourse is being replaced by any form of mutual sexual stimulation by consenting adults or no sexual relationship at all.  The marriage of a husband and wife, potentially procreating to form a family, is on the verge of no longer being an inviolable institution but a contractual option that exists at the pleasure of the state to be defined by the state however it suits the state’s purposes.

This is good news for many libertarians because we are less constrained by the restrictions marriage and family place on personal freedom. It is good news for the state sovereignty folks because it gives the state greater power to shape and direct the lives of individuals, especially children, without interference from the family. Ultimately the path leads to a condition where families, by whatever contractual arrangement is devised by the state, become nannies for the state’s children.

Many Christians today recoil from excessive individualism and believe we need to look at things from a societal perspective. But when we resist libertarian individualism with a mindset that functionally equates “government” with “society,” we merely exchange one poison for another. Biblical reflection on social issues, including economic questions, requires us to think holistically and organically with an eye toward addressing problems at the right level within the right sphere. “Government” is not a synonym for “society.”

[Index]

The Lowdown on Doomsday

Wall Street Journal: The Lowdown on Doomsday

Why the public shrugs at global warming.

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And yet the public does not seem to feel all that heatedly about the warming of the planet. In survey after survey, American voters say that they care about global warming, but the subject ranks quite low when compared with other concerns (e.g., the economy, health care, the war on terror). ...

There is a reason for this political freeze-up. In "Break Through," Ted Nordhaus and Michael Shellenberger argue that Mr. Gore and the broader environmental movement--in which Mr. Gore plays an almost messianic part--remain wedded to an outmoded vision, seeing global warming as "a problem of pollution to be fixed by a politics of limits." Such a vision may have worked in the early days of environmentalism, when the first clear-air and clean-water regulations were pushed through Congress, but today it cannot mobilize enough public support for dramatic political change.

What is to be done? Messrs. Nordhaus and Shellenberger want to replace the pollution paradigm with a progressive one. They broached this idea in "The Death of Environmentalism," a controversial 2004 monograph that ricocheted around the Internet. "Break Through" gives the idea a fuller exposition and even greater urgency. The authors contend that the environmental movement must throw out its "unexamined assumptions, outdated concepts, and exhausted strategies" in favor of something "imaginative, aspirational, and future-oriented."

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A progressive approach, the authors say, would acknowledge that economic growth and prosperity do not, in themselves, pose an environmental threat. To the contrary, they inspire ecological concern; the environment, Messrs. Nordhaus and Shellenberger say, is a "post-material" need that people demand only after their material needs are met. To make normal, productive human activity the enemy of nature, as environmentalists implicitly do, is to adopt policies that "constrain human ambition, aspiration and power" instead of finding ways to "unleash and direct them."

Messrs. Nordhaus and Shellenberger want "an explicitly pro-growth agenda," on the theory that investment, innovation and imagination may ultimately do more to improve the environment than punitive regulation and finger-wagging rhetoric. To stabilize atmospheric carbon levels will take more--much more--than regulation; it will require "unleashing human power, creating a new economy."

Use commerce to empower the poor

Kansas City Star: Use commerce to empower the poor. This article is about about a workshop conducted by Bob Lupton yesterday in Kansas City.

He [Bob Lupton] highlighted the Tummy and Soul restaurant to illustrate the heart of the message he delivered to roughly 120 people gathered at the church: Traditional forms of giving can demean the recipients and only provide short-term relief to the poor.

Or, as he put it during his half-day community development workshop: “One way charity communicates very subtly: ‘You have nothing of value I desire in return. Accept my pity and be grateful.’ ”

The Tummy and Soul is a self-sustaining enterprise started by people who at one time relied on food handouts. Lupton said the idea for the restaurant emerged when his church stopped offering free food, creating instead a food cooperative in which members pooled money to purchase groceries.

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Overall, he said, commerce is a terrific way to empower the poor and restore their dignity.

For instance, his organization runs a clothes store that is an outgrowth of a thrift shop it started years ago. It offers low-price, donated clothes, but they are not sold at token prices. The proceeds are used to keep the store running.

“Instead of dispensers of charity,” he said, “we became a merchant. They come through the doors as customers; we need them. We need their dimes and dollars — and they sense that.”

AMEN!

Shopocalypse Now

There is a new satire-documentary out now called What Would Jesus Buy. It features Reverand Billy and his traveling choir on a mission to save America from the coming Shopocalypse. I hope this makes it to Kansas City. I love this video clip. (HT: Kevin Cawley)

Economic Fallacies: Free Markets Destroy the Environment

The “Free Markets Destroy the Environment” fallacy argues that free markets and capitalism are destroying the environment as they exhaust global resources.

Earlier in this series I made the observation that the material world is both the object of human work and the human habitat. The Bible teaches us that nature is good but incomplete. Humanity is called to be co-creators with God in bringing the created order to completion. If by “destroy the environment” we mean any human alteration of nature, then much like in the movie “the Matrix” we have defined humanity as a virus. Human beings are part of nature and they have an impact upon the world. The Bible has humanity as part of the eco-system but we are also stewards over creation. Wasteful destruction of resources by stewards is disobedience to the master stewards serve. Therefore, neither pristine preservation nor wanton destruction is part of Biblical stewardship. So what can we say about markets and the environment?

First, we need to deal with the widely presumed notion that we are exhausting the earths resources. We are not. Commodities prices factor in present and anticipated future demand combined with estimated reserves. If a commodity is getting scarcer in relationship to demand, then the price of that commodity will rise. I present once again the conclusion of a study presented to the IMF in 2001:

“Using the longest dataset publicly available (The Economist’s index of industrial commodity prices), we analyze the behavior of real commodity prices over the period 1862-99, and have two main findings. First, while there has been a downward trend in real commodity prices of 1.3 percent per year over the last 140 years, little support is found for a break in the long-run trend decline in commodity prices. …” (The Long-Run Behavior of Commodity Prices: Small Trends and Big Variability by Paul Cashin and John C. McDermott, International Monetary Fund.)

As resources become scarcer, the price will rise. People will begin to find ways to use less of the commodity, to recycle, or to find more plentiful substitutes (renewable resources being the most desirable.) Markets are an economic eco-system that directs us toward sustainable growth. Present global economic growth is easily sustainable for populations well beyond our present worldwide levels. When resources become an issue, we have markets to signal a problem. Because of constant innovation and ever improving productivity we simply can’t project today’s usage into the future and say we are depleting resources for future generations.

Second, we must be cognizant of the “tragedy of the commons.” This concept has been understood at least as far back as the Greeks. Nineteenth Century demographer William Lloyd gave the most popular example this concept using the idea of multiple herders owning grazing land in common.

From this point, Hardin switches to non-technical or resource management solutions to population and resource problems. As a means of illustrating these, he introduces a hypothetical example of a pasture shared by local herders. The herders are assumed to wish to maximize their yield, and so will increase their herd size whenever possible. The utility of each additional animal has both a positive and negative component:

• Positive: the herder receives all of the proceeds from each additional animal.
• Negative: the pasture is slightly degraded by each additional animal.

Crucially, the division of these costs and benefits are unequal: the individual herder gains all of the advantage, but the disadvantage is shared among all herders using the pasture. Consequently, for an individual herder weighing these, the rational course of action is to add an extra animal. And another, and another. However, since all herders reach the same rational conclusion, overgrazing and degradation of the pasture is its long-term fate. Nonetheless, the rational response for an individual remains the same at every stage, since the gain is always greater to each herder than the individual share of the distributed cost. The overgrazing cost here is an example of an externality. (Wikipedia)

By contrast, when herders own their own herds and land they have incentive to preserve and protect the two in relationship to each other. Property rights and private ownership foster sound management of resources.

Property rights also allow owners to protect their property from devaluation by others. Without a clear title to private property (as is the case in most developing nations), on what basis does someone downstream from a major polluter along a river bring remedial forces to bear on the polluter? They can’t. Costa Rica has come up with an innovative market solution for protecting their eco-system. The have set aside a large percentage of their land area as reserve, essentially holding it in trust for the people, and begun offering eco-tourism packages. This land, now removed from the commons, generates considerable income for the nation and gives people the incentive to respect the property because they want the income to continue.

It is alleged that free markets leads to environmental exploitation. But if we look at nations with free markets and property rights we find they are the least polluted and best cared for nations on the planet. The worst environmental degradation is seen in two other types of societies.

The first place we see environmental exploitation is in the former Soviet Bloc nations. Government bureaucracies made decisions to sacrifice environmental protection for the sake of economic expansion creating some the most toxic air, soil, and water conditions on the face of the planet. Individual property rights were weak or nonexistent, leaving the populace with little recourse against the externalities of the government's policies. Had their been strong rule of law and democratic freedoms, the environment would be in a far better state than it is at present.

The second place we see environmental problems is in developing nations. People who are living hand-to-mouth have are not concerned about the environment. Deforestation for construction, firewood, or to make room for more crops is critical to survival. Environmental protection is a luxury. Several years ago a World Bank study suggested that pollution per capita rises as per capita annual income rises into the $3,000-4,000 range. Beyond that, per capita pollution goes into decline. At that level, most people have met basic survival needs and they can begin to focus on other issues. With rising wealth, they now have more to lose. They begin to insist on rule of law and greater say in political decisions. With greater protection of property rights comes greater prosperity. With greater prosperity come better institutions and more resources for addressing environmental concerns.

The environmental exploitation of some developing nations by large corporate entities is not a function of the free market system but rather the lack of such a system. Because the developing nation is without a market system with a strong juridical framework there is no way local inhabitants can protect themselves. Complicating matters are differing societal standards of what constitutes environmental abuse. What appears to Westerners as abuse of a developing nation’s environment may be considered an utter irrelevancy by people living at bare subsistence. According to a recent Pew study, substantial majorities of people in most developing nations have a favorable view of foreign corporations in their country. It often appears that many from developed nations have greater concerns about the environment in poor nations than the residents of the poor nations do.

It is not my intention to make excuses for environmental exploitation. There are corporate abuses. Rather I wish to point out that what constitutes exploitation is not as straightforward as it seems. What does seem apparent is that greater prosperity combined with an effective property rights system and rule of law lead to greater care for the environment.

Finally, we turn to pollution in economically advanced nations. Pollution per capita has been in decline for decades. Right now fossil fuel emissions from power plants, factories, and vehicles are of great concern. Regardless of what credence should be given to the impact of human generated carbon dioxide into the air we know without a doubt the fossil fuels put toxic substances in the air. Renewable less toxic sources of power would be an environmental improvement, particularly as the economies in developing nations grow (not to mention the geopolitical advantage of taking petro-dollars out of the hands of rouge nations). But it is unjust to claim that because we can now see the consequences of fossil fuel technologies, that those who first brought these technologies into existence were malevolent people out to exploit the environment. Each advance in technology brings latent and unintended consequences into existence that must be addressed.

Thankfully, free markets give entrepreneurs the freedom, the incentive, and the access to resources to innovate solutions to new problems. As environmental concern is feed into the marketplace, markets can do their magic in accessing and mobilizing human creativity for solutions.

Markets don’t destroy the environment. Poverty, lack of property rights, and insufficient rule of law destroy the environment. There is no impending exhaustion of natural resources and innovation through markets holds greatest promise of rectifying the problems of pollution.

[Index]

Global Development Matters

Yesterday I came across a website called Global Development Matters. I haven't had time to really explore it fully but I did check out some short video clips they have produced to help people think about globalization and poverty. Here are three. I especially loved this first clip.

Navigating Balance in the Global Economy

Changing Lives with Small Loans

Understanding Two Sides of Global Trade

The Well Spring

Wall Street Journal: The Well Spring: Maybe Christianity in Europe hasn't run dry.

BRUSSELS--Old ladies sitting in otherwise empty churches. That's the picture most of my American friends have of spirituality in Europe. Well, that or a continent being overrun by jihadist Muslims. It's not an entirely incorrect picture (the empty churches, not the scimitar-wielding immigrants). How is it, then, that a guy like me, Bible Belt-born and -bred, lifetime churchgoer, has found spiritual renewal in this pit of secularism? And am I the only one?

The hard data show that Christianity remains in long-term decline here. A 2004 Gallup poll found that 15% of Europeans attend a weekly worship service of any faith, compared with 44% of Americans. And the spiritual gap between the U.S. and Europe is actually "worse than people think," says Philip Jenkins, author of "God's Continent: Christianity, Islam, and Europe's Religious Crisis."

But the light is not yet out. Those remaining believers and the faith communities they form are what Prof. Jenkins calls "white dwarves"--because "they're smaller than the sun, but they shine brighter." I'm no astrophysicist, but it seems to me that such intense bodies--when composed of people who believe passionately in a cause--are more likely to expand than to contract.

This is certainly true of the church in which I'm involved here, which has grown to 120 members--larger than the average church in Belgium--in just a couple of years.

.......

The Well doesn't gather as one large group in a church building but rather as a few smaller groups in cafés and restaurants. That's in part because we don't actually own a building. But there's a purpose behind this, too: It's far less intimidating for newcomers to visit a public space with a dozen or so other people than a normal "church" with pews and a steeple and a hundred strange faces. In the course of our gatherings, we also meet people who were just going out for coffee and probably wouldn't have wandered into a sanctuary along the way.

This emphasis on the nontraditional is intentional. For many of the Europeans I've met here, it's not God who is dead to them as much as it is The Church--the official, often state-supported church, be it Catholic, Anglican or Lutheran. Now new life is being infused into these churches by missionaries from America and even Africa.

Economic Fallacies: "Capitalism Based on Greed"

The “Capitalism Based on Greed” fallacy says that greed and selfishness are inherent in capitalism.

The assertion that capitalism is based on greed and selfishness is one of the most common fallacies. There are many layers to this fallacy but the first thing we must acknowledge is that greed does exist within capitalism, just as it does in every human economic system! Greed extends all the way back to Adam and Eve exiting the Garden. Furthermore, greed is not confined to the wealthy. It exists among all classes of people and it always has. Greed is a given concerning the human condition until Christ returns. But is it the basis for capitalism?

Capitalism gradually emerged in Europe over several centuries. Many factors led to its development. New crop rotation methods created a boom in agriculture production more than a millennium ago. Monasteries, who owned vast tracts of lands, put these new methods to work. Their strong work ethic combined with these improvements created an agricultural surplus, freeing some for work other than subsistence labor. As the monks prospered, markets began to form around monasteries. Merchants moved close by and sought trade with the monks and other merchants. Cities eventually sprang up around these markets. New methods of international business sprang up with the Knights Templar as they facilitated pilgrimages to and from the Holy Land. Beginning in the 13th century the Medici family in Italy founded a banking system that encompassed all of Europe. Double-entry bookkeeping was invented. Greater and greater precision was developed in monitoring and analyzing production and trade.

By the 18th century Adam Smith identified key elements that were contributing to the expansion of wealth in Europe. Just like Darwin synthesized observations about biology into a coherent model, Smith did the same for economics. At the core of his analysis were the ideas of labor specialization and trade.

Rather than have each individual develop a myriad of skills to provide for all the things he needed in life, Smith observed that each individual should specialize in those activities he does best. He should pay others to do those tasks he does less well. This would result in all work being done at the best quality and with the most efficiency. (Smith expanded this idea to trade between nations with nations each specializing in specific goods. This is at he core of the compartive advantage model.)

I exchange my goods with you (which I produced at better quality and more efficiently than you could) for the goods you produced at better quality and efficiency than I could. Because we each have specialized in our labor, we are able to produce our respective goods at low cost. We sell them for more than it cost to make them, but for less than what it is worth for the buyer to make them herself (otherwise the buyer would make her own.) If I’ve made 100 tables and you've made 100 plows, then we can each exchange our excess products. One of my tables is going to be worth more to you than it is to me and one of your plows is going to be worth more to me than it is to you. We each win in the exchange and wealth is created purely by the exchange. (See the “Trading Game” example I wrote of earlier in the Zero-Sum Game post.) Money faciliates these transactions so that we are technically swaping goods directly. The kewy point is that specialization and trade, results in endless win-win transactions. Endless win-win transactions are the basis of capitalism, not greed.

Profit is another word disparaged by critics. The difference between what it cost the producer to create the good and what the buyer paid for the good is the profit. Many people falsely characterize profit as greed because the seller gets more for something than it cost the seller to make.

First, no item on the face of the planet has intrinsic economic value. Economic value is whatever amount someone is willing and able to pay. If a non-coerced buyer with (relatively) complete information chooses to buy a product for more than it cost the producer to make the product, then that is the economic value of the product.

Second, profit is a premium paid to the seller for the risk the seller took in brining the product to market. It serves as an incentive to do more of the same. A portion of the profit may be extracted by the seller for personal consumption but most businesses and corporations use the profits to improve and expand production, generating more wealth, jobs, and profits. Any producer focused exclusively on profit will ultimately collapse because of inattention to customers. But if there is no profit the enterprise will die as well. Profits are to business what food is to the body. They are essential but not the ultimate purpose for existence. Set the price to high and buyers will not buy. Set the price to low and production costs will not be covered. Sellers can not go out and charge what they please just because they are greedy.

Yet another layer to the “Capitalism Based on Greed” fallacy is the widespread misconception that, dating back to Adam Smith in the 18th century, capitalism has been explicitly based on selfishness. Adam Smith wrote two major works that must be treated as a unit: Theory of Moral Sentiments (1759) and The Wealth of Nations (1776). Smith never affirmed selfishness. He did affirm appealing to the self-love or self interest of others (terms he used interchangeably.) Selfishness excludes concern for the other while self-interest/love can incorporate concern for others. In Theory of Moral Sentiments, Smith makes explicit use of Jesus admonition to “love others as you love yourself.” In The Wealth of Nations we find this famous but widely misunderstood passage:

It is not from the benevolence of the butcher, the brewer or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. (Wealth of Nations)

Notice that Smith is not asking us to act according to our self-love. He is saying that in our economic exchanges we should appeal to other peoples’ self-love as the basis for meeting our needs. Smith wasn’t the most orthodox theologian but he did seem to have a Calvinistic notion of human depravity. Smith did not believe an economy could function with people simply depending on others to behave benevolently and with good will. It is far better for the butcher, brewer, and baker to see their fortunes tied to our own fortune. We become economically integrated by seeing other peoples’ happiness and satisfaction as directly linked to our self-love/interest.

For Smith, this integration of behavior based on interlocking self-love was not the highest expression of human behavior. In Theory of Moral Sentiments he wrote:

And hence it is, that to feel much for others and little for ourselves, that to restrain our selfish, and to indulge our benevolent affections, constitutes the perfection of human nature; and can alone produce among mankind that harmony of sentiments and passions in which consists their whole grace and propriety.

In short, Smith thought human nature necessitated an economic system of interlocking self-interest but he believed society should produce individuals that aspire to higher virtues of compassion and benevolence. There have been Modernist thinkers who have promoted a Social Darwinist approach to economics, particularly in the late 19th to early 20th century. Yet something more akin to Smith’s view has predominated in Western society.

Another, advantage of Smith’s perspective is that it made the expansion of markets to total strangers more feasible. Sustained benevolence and compassion requires social and geographic proximity and that is possible only with a limited number of people. But an arrangement where the entire populous sees their personal interests tied up in meeting the needs of complete strangers allows for an enormously greater number of market opportunities.

Finally, we have to introduce the issue of capital into our discussion. With the advent of steam power, and later combustion power, it became possible to produce factories that exponentially increased productivity. It made canal and railroad construction technological possibilities. But undertaking these enterprises required the amassing of large sums of capital that were beyond what any one individual or small group of individuals could gather and put at risk. Corporations with share ownership and limited liability emerged to facilitate this process. When people see the net worth of billionaires on display they too often envision a bank account with stacks of money in it. In fact, the great majority of their wealth exists in a variety of debt and equity instruments invested in productive enterprises. That capital is at work creating goods and services, as well as jobs and other benefits, for society. Opposition to owning this much “money” becomes an expression of opposition to private large scale enterprises, whether it is intended to be or not.

Some will no doubt point out the mansion, yachts, and other extravagances some wealthy folks indulge in but those extravagances provide jobs for many people who supply the goods and services to the wealthy. There is no zero-sum game at work here, whereby the wealthy having nice things causes the poverty of others. We may reflect on what impact extravagent living is having on the spiritual wellbeing of the very wealthy and we may question their generosity toward others, but the presence of selfish and greedy people within a capitalist system is a far cry from the accusation the capitalism and free markets are based on greed.

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Sweatshops, Sweatshops Everywhere

Dani Rodrik's Weblog: Sweatshops, Sweatshops Everywhere

Rodrik is reacting to an article in the New York Times about Con Edison discovering their manhole covers are being made in a sweatshop in India.

An embarrassed Con Edison says that it is now rewriting its international contracts to include safety requirements.

Fine, but what if these requirements now raise the cost sufficiently for the utility to want to switch its supplies to another source? And what if these West Bengali workers now find themselves out of a job, or earning less in even worse working environments?  Would we have we done them any favors by becoming outraged at their condition?

This is one of the trickiest issues in international trade, and one for which there is no straightforward answer that I can think of.

Libertarians and fair-traders, which make an odd couple, do have a solution: they would say let consumers have information about the full hedonics--all the characteristics of a good, including the manner in which they are manufactured--and then let markets take care of it.  So if Con Edison believes its customers value the welfare of West Bengali workers, it ought to be willing to pay for the extra costs its suppliers incur for running safe factories. No regulation is required; just better information.

But if you believe information and markets can address this problem, you must also believe that consumers have a good idea about the costs of improving workplace conditions and can solve complicated general-equilibrium models each time they decide how much to pay for toys from China or towels from Pakistan.  For what is at issue is not just "do you care for workers over there?" but also "do you understand the full general-equilibrium consequences of what would happen to the workers concerned?" Market intermediaries can help, but we need to ask in turn who will keep them straight and honest.

Bingo! A great case study in discerning economic justice.

The Backlash Against Tithing

Wall Street Journal: The Backlash Against Tithing

Can you put a price on faith? That is the question churchgoers are asking as the tradition of tithing -- giving 10% of your income to the church -- is increasingly challenged. Opponents of tithing say it is a misreading of the Bible, a practice created by man, not God. They say they should be free to donate whatever amount they choose, and they are arguing with pastors, writing letters and quitting congregations in protest. In response, some pastors have changed their teaching and rejected what has been a favored form of fund raising for decades.

.......

Resistance to tithing has been increasing steadily in recent years, as more churchgoers have questioned the way their churches spend money. Like other philanthropists today, religious givers want to see exactly how their donations are being used. In some cases, the growth of megachurches, some with expensive worship centers equipped with coffee bars and widescreen TVs, have turned people off of tithing. And those who object are finding like-minded souls on the Web in theological forums.

.......

The anti-tithing movement has found support in some unlikely places: theologically conservative divinity schools and church pulpits. At Southeastern Baptist Theological Seminary in Wake Forest, N.C., professor Andreas Kostenberger challenges tithing in classes on the New Testament. He teaches that if you add up all taxes paid by the ancient Israelites, they exceed 10%, and that in the New Testament there's no percentage rule. He says pastors perpetuate the 10% figure out of "pragmatism, tradition and ignorance, quite frankly."

Economic Fallacies: "'Free Markets' Equals Lawlessness"

The “'Free Markets Equals' Lawlessness” fallacy understands free markets as markets without any restriction on the activities of individuals or corporations.

To examine the idea of free markets let’s take a look at one of our most cherished freedoms: freedom of speech. Most Americans see free speech as a very positive thing. They seek to protect it and encourage it. Yet every American knows there are limits to free speech. You can’t yell fire in a crowded theater or incite a crowd to violence. Libel and slander are prohibited. We disallow false advertising. Perjury is illegal. Does this mean we don’t believe in free speech? No. It just means that we know that every freedom exists in a relationship to other freedoms, rights, and obligations that must be protected as well.

We value free speech so much that we are willing to allow Klan rallies, anti-war demonstrations, and a host of other unpopular events to occur. It is better to have dissent out in the open so the public can make its own evaluations about the truth rather than having a political bureaucracy decide what may and may not be considered. It is one of the checks that our society places on government control.

We tolerate abuse of free speech by those who abuse truth and righteousness because we value what free speech might mean when government is on the wrong side of truth and righteousness. While we recognize it is unfair to incite violence, to slander others, or to perjure ourselves we do not invent some “higher standard” of legally enforceable speech called “fair speech” to rein in every abuse that violates our sensibilities. We use our free speech to counter unfair speech and we work to instill a higher sense of virtue in those who abuse free speech. We see a similar attitude taken toward other freedoms.

In Contrast, many Christians view economic freedom as a necessary evil. It is something dangerous that must be measured out. Christians want justification for why people should have economic freedom instead of placing the burden of proof on those who would restrict freedom. Instead of seeing abuse as a necessary consequence of human freedom to be combated by virtuous people, just as with free speech, every economic injustice is highlighted as a justification for more restriction on freedom as if freedom itself were the problem.

The existence of "free markets" is not the same as absence of law nor is economic freedom independent of relationships to other freedoms. Markets are ideally made up of non-coerced participants trading with each other, each having full information. That ideal is never fully realized but that is the aim. Essential to markets are laws and customs that create just and honest transactions (commutative justice.) Also essential is a just and honest court system for hearing and resolving disputes (remedial justice.)

One way commutative and remedial justice come into play is with what economists call externalities. Externalities are instances where a third party either benefits or suffers economically from a transaction they weren’t party to. For instance, if you are my next door neighbor and you do a beautiful job of landscaping your front yard, my property value goes up. That is a positive externality. However, if you are running a factory upstream from my community and dumping waste into the river to the point that the water is unusable for me, then you are generating a negative externality. Enforcement of my property rights requires that I be compensated for your use of my resources.

Strong juridical frameworks are essential for free markets because we know that markets create externalities and that there are imperfections in markets. Unfortunately, Western nations are only now beginning to appreciate how essential juridical frameworks (combined with the values and institutions that underlie them) are to the function of markets. Western nations have just assumed the presence of Western property rights and ideas of justice as they have introduced free markets to developing nations. Many of these economies have 80-90% of their business happening outside of the formal economic system and posts within the formal economic system are held by a connected elite who view these positions as their vehicle for personal enrichment through bribes and extortion. Imposition of free markets without attention to underlying social institutions and values tends to concentrate great wealth in the hands of the elite with little benefit to the vast majority.

Sometimes corporations from economically advanced nations have received aid from governments (political and military) to thwart change in developing nations and to protect the corporations’ interests. Many lay this out as critique of capitalism or free markets. It isn’t. It is a critique of imperialism. Imperialism is not a component of capitalism. Imperialism is possible whenever one nation has the economic strength to fund political and military interventions in the affairs of other nations. Capitalism is but one way to amass the wealth necessary for such exploitation and domination. It is not peculiar to capitalism.

On a similar note, many argue that colonialism was a key ingredient to the formation of capitalism. Instead, I would suggest that colonialism was a holdover from a pre-industrial era. It was not essential. In fact, it is entirely possible that colonialism hampered the rate of expansion in worldwide wealth, even in developed nations. Protectionism by the USA and Europe on a host of agricultural goods is a contemporary expression of this same anti-market thinking.

Free markets circumscribed within a tight juridical framework are essential for prosperity but we are learning that these arrangements can’t be magically imposed on a society. Appropriate intermediate steps are frequently needed to emerge the underlying culturally appropriate institutions, values, and virtues that under gird economic freedom. Economic transformation through “extreme makeover” approaches rarely work.

“Free markets” is not a synonym for unbridled or unfettered licentiousness. This is a widely propagated distortion by polemicists that want more government involvement in the marketplace. The attempt is to paint a picture of a Social Darwinist “survival of the fittest” dystopia and cast anyone who speaks favorably of free markets as a heartless tyrants from a Dickens novel. It is similar to calling a free speech advocate a racist because she supports the freedom of the KKK to speak publicly. A free market approach is none of this.

A free market approach values freedom. It values virtuous market players making decisions within the context of a strong juridical system. It recognizes the overwhelmingly superior ability of markets to synchronize supply and demand, and it places the burden of proof on those who would restrict markets, not on those who opt for freedom. It is a system that recognizes that the price of freedom is some people behaving poorly. It is anything but lawlessness and licentiousness.

In conclusion, Pope John Paul II from Centesimus Annus:

Can it perhaps be said that after the failure of communism, capitalism is the victorious social system, and that capitalism should be the goal of the countries now making efforts to rebuild their economy and society? Is this model which ought to be proposed to the countries of the Third World which are searching for the path of true economic and civil progress?

The answer is obviously complex. If by “capitalism” is meant and economic system which recognizes the fundamental and positive role of business, the market, private property, and the resulting responsibility for the means of production as well as free creativity in the economic sector, then the answer is certainly in the affirmative, even though it would perhaps be more appropriate to speak of a “business economy,” “market economy,” or simply “free economy.” But if by “capitalism” is meant a system in which freedom in the economic sector is not circumscribed within a strong juridical framework which places it at the service of human freedom in its totality and which sees it as a particular aspect of that freedom, the core of which is ethical and religious, then the reply is certainly negative. (Centesimus Annus, 42)

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LSU Upended. The "Border War" Just Got Bigger!

Unbelievable! #1 LSU was upended by Arkansas today meaning tomorrow night's Border War game between Kansas and Missouri, the oldest rivalry west of the Mississippi River, is for the #1 spot. (West Virginia could sneak in if KU loses but I suspect if MU wins they will be #1)

As I wrote in my previous post, I'm rooting for MU (at least this week) because KU fans (and I'm related to several) will be insufferable if they win. No matter who wins tomorrow night, it should be a lot of fun. Folks are now saying that this is the biggest sports event to hit Kansas City since the 1985 World Series. This town is engulfed in Border War mania.

Economic Fallacies: "Linear Projection"

The Linear Projection Fallacy projects present circumstances and trends endlessly into the future without allowing for innovation and societal change.

There are about 300 million people in the USA today. Of that total about 13% (39 million) would say they were Black and another 13% would say they are Hispanic. Let’s say that by this century’s end we expect to have a population of 450 million people, a 50% increase. Therefore, we should expect to find 58.5 million (50% increase) Blacks and 58.5 million Hispanics in the USA in 2100. Right? Wrong.

This projection looks at a static cross-section of the population at a point in time, presumes the distribution percentages of the cross-section to be constant, and then projects that reality indefinitely into the future using a dynamic variable. But we know that fertility rate differs among Whites, Blacks, and Hispanics. Immigration patterns differ as well. Might fertility rates change for one or more groups in coming years? These are just some of the variables in play. Few things in societies or economies stay constant and the Linear Projection fallacy errs in seeing present realities in static terms, rather than dynamic interrelated terms. It then projects these static realities into the future.

Let’s roll back the clock to 1900 in the United States. Urbanization is well underway. The primary means of transportation is the horse (except for long distance trips using trains.) Already city streets are filled with horse manure. The smell is pungent. The animal waste and the animals themselves are breeding grounds for disease. Horses consume a grain that could be used for human consumption. Then we learn that the population is expected to quadruple within 100 years (as it actually did.) That means four times as many horses and all the problems that go with them. Cities will be overrun by these issues and American society will collapse. This is a perfectly legitimate projection of present realities into the future. But is that indeed what happened? No.

Some folks in the late 19th Century had already begun experimenting mechanical devices. They took two bicycle frames and welded a platform between them to create a four wheeled wagon. They placed a motor on the platform to power the wheels and they added a steering mechanism. By 1910 this contraption known as the automobile was in mass production. Shortly thereafter the horse disappeared as a significant feature of American life. People opted for a new mode of transportation that had many significant advantages over horses with few of the negative side effects. Cars went on to create their own side effects but they were still far superior to the horse. Entrepreneurs tuned into the needs of society and through market inspired innovation brought solutions into the marketplace. People exercising their economic freedom choose more suitable options.

This story can be repeated over, and over, and over, with regard to societal and economic changes. So can the tales of those who have bought into the Linear Projection fallacy. Thomas Malthus, an 18th and 19th Century Anglican minister and the father of demography, has to be the patron saint of the Linear Projection fallacy. Malthus studied vital records in the parishes where he served as he reflected on patterns he saw in human societies. At the center of Malthus’ conclusions was the observation that population will always grow geometrically (i.e., 2, 4, 8, 16, 32…) while resources will only grow arithmetically (i.e., 1, 2, 3, 4, 5…). Therefore, at some point the population will always grow beyond the ability of the natural resources to support it. Plague, famine, wars, sexual abstinence, as well as murder, abortion, and contraception, would inevitably check human growth. Malthus understood this to be an unalterable pattern of human existence.

What Malthus could not see was the impact of economic freedom, the specialization of labor, the expansion of trade, and especially the astronomical explosion in productivity brought by industrialization. The 200+ year long Demographic Transition began in the eighteenth century just prior to Malthus’ birth and reshaped the whole picture.

Rising prosperity and improvement in a number of quality of life variables led to declining death rates while birth rates remained at their same high level. People were living longer and more people lived into adulthood having children of their own. Eventually birth rates began to decline as well but they always lagged behind the decline in death rates. This led to a gradual, but substantial, growth in population. Malthus’ population checks were expected to kick in at anytime. But due to science and industrial technology applied to food production, as well as expanding economic freedom, the supply needed to sustain society always multiplied ahead of the population. Malthus arithmetic constraints had been lifted. By the mid-twentieth century the death and birth rates stabilized at about replacement levels. The developing world has been experiencing the Demographic Transition in a much more compressed timeframe over the last half century. The twentieth century experienced a population explosion because the reduction in death rates that took the West two centuries to move through was accomplished in less than two decades in many nations around the world. Cultural changes affecting birth rates are catching up and the world wide population is expected to stabilize before the end of this century at about 9-10 billion.

Every few years a new breed of Malthusians appears on the scene. Many will remember Paul Ehrlich’s Population Bomb from the 1960s that forecasted 100s of millions of people dying of starvation before 2000. Then there was the Club of Rome’ Limits to Growth Report in the 1970s and Jimmy Carter’s 1981 Global 2000 Report declaring that economic growth could not continue indefinitely because of limited resources. They predicted we would be running out of numerous natural resources by the year 2000. We see many of these projections being resurrected again by some in the sustainable growth movement. Many are drawn to Jared Diamond’s Collapse. He attributes the collapse of civilizations to resource and environmental limitations.

Are we exhausting natural resources? No, nor will we anytime in the near future even with global economic growth. How do we know? Prices in commodities markets incorporate present and anticipated demand. They also account for existing supply as well as the cost of extracting the raw materials. If commodities are becoming scarcer relative to demand, then their price will be rising. Here is the conclusion of one study presented to the IMF in 2001:

“Using the longest dataset publicly available (The Economist’s index of industrial commodity prices), we analyze the behavior of real commodity prices over the period 1862-99, and have two main findings. First, while there has been a downward trend in real commodity prices of 1.3 percent per year over the last 140 years, little support is found for a break in the long-run trend decline in commodity prices. …” (The Long-Run Behavior of Commodity Prices: Small Trends and Big Variability by Paul Cashin and John C. McDermott, International Monetary Fund.)

Jared Diamond devotees fail to notice is that we live in a sustainable economic system right now. Past societies had no effective feedback loop about resource depletion like we do with markets. There is no impending exhaustion of natural resources. As resources become relatively scarcer, the price will rise. People will begin to find ways to use less of the commodity, to recycle, or to find more plentiful substitutes (renewable resources being the most desirable.) Markets are a virtual eco-system that directs us toward sustainable growth. Present global economic growth is easily sustainable for populations well beyond our present worldwide levels. When resources become an issue, we have markets to signal a problem. Because of constant innovation and ever improving productivity we simply can’t project today’s usage into the future.

While there may be legitimate reasons to place limits on some technologies because of their pollution or manage the extraction of natural resources to protect habitats, this is a different question than limiting economic growth because we are exhausting the world’s resources. It is a case of projecting current behaviors and growth rates indefinitely into the future without regard for the market signals, innovation, and changing societal values. Few people would deny that renewable resources are the optimal choice but shutting down economic growth, and thereby leaving 100s of millions of people trapped in poverty because one day we might begin to run out of some resources centuries from now is over reaction.

This is not the only economic issue that suffers from the Linear Projection fallacy but it is one of the most prominent expressions of it. Thinking economically requires us to think in terms of an organic dynamic interrelated system.

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Happy Thanksgiving

I found this picture at the NEW MEXICAN HISPANIC CULTURE PRESERVATION LEAGUE. According to their research the first thanksgiving in what is now the United States was actually celebrated in what is now New Mexico by the Spanish in 1598. And based on this painting, I'm guessing that football was there at the start since the priest is indicating a touchdown.

I'm off with family today, working on a turkey induced coma. Happy Thanksgiving!

Global spread of democracy stalled

Christian Science Monitor: Global spread of democracy stalled

Putin and Chávez are using oil money to create other models, while others just step back.

Washington - The spread of democracy has been one of the defining geopolitical trends of the last 25 years. In 1975, 30 nations of the world had popularly elected governments. By 2005 that number had rocketed to 119.

But in recent years the growth of democracy and political freedom has slowed. In a number of countries – such as Venezuela and some of the former Soviet states – it's even begun to slip backward.

And for the first time since the heyday of communism, democracy may be facing competition from an ideology that styles itself as an alternative. Enriched by oil money, autocrats such as Vladimir Putin of Russia and Venezuela's Hugo Chávez are challenging the importance of checks on executive power, the rule of law, and unfettered media.

"They are trying to redefine democracy and dumb it down," says Thomas Melia, deputy executive director of Freedom House, a think tank that promotes democracy and rates the performance of governments around the world.

.......

What we know as democracy today is really the fusion of two things, notes Mandelbaum: popular sovereignty, or voting; and individual liberty or freedom. It's easy to hold a national referendum, but establishing liberty is much more difficult, as it requires laws, police, legislatures, and other institutional trappings of freedom.

In its most recent annual survey, Freedom House rates 90 countries in the world as fully free, meaning they are democracies with established liberties. Fifty-eight are partly free, and 45 are not free, according to Freedom House.

The percentage of nations rated free has not gone up for a decade. And in Asia, the Middle East, Africa, and the territory of the former Soviet Union, once-promising democratic transitions have turned out to be shallowly rooted.

AIDS cases drop, but bad data to blame

Kansas City Star: AIDS cases drop, but bad data to blame

The number of AIDS cases worldwide fell by more than 6 million cases this year to 33.2 million, global health officials said Tuesday. But the decline is mostly on paper.

Previous estimates were largely inflated, and the new numbers are the result of a new methodology. They show AIDS cases in 2007 were down from almost 39.5 million last year, according to the World Health Organization and the United Nations AIDS agency.

Although the decline is largely due to revised numbers, U.N. officials said it still showed the AIDS pandemic was losing momentum.

.......

U.N. officials could not rule out future downward corrections. WHO and UNAIDS experts reported 2.5 million newly infected people in 2007. Just a few years ago, that figure was about 5 million.

.......

... Some critics have accused the U.N. of inflating its AIDS numbers, and say the revised figures are long overdue.

"They've finally got caught with their pants down," said Dr. Jim Chin, a clinical professor of epidemiology at the University of California at Berkeley. Chin is a former WHO staffer and the author of "The AIDS Pandemic: The Collision of Epidemiology with Political Correctness."

He said that it was difficult to tell whether the lowered numbers were evidence that AIDS treatment and prevention strategies were working, or whether the decrease was just due to a natural correction of previous overestimates.

Even with the revised figures, "the numbers are probably still on the high side," said Daniel Halperin, an AIDS epidemiologist at the Harvard School of Public Health. Halperin attended the WHO/UNAIDS meeting last week that reviewed the figures, and said that the estimates were getting closer.

Chin and Halperin said AIDS officials may be reluctant to admit that fewer people are infected because it may translate into less funding for efforts to fight the disease.

Economic Fallacies: "Zero-Sum Game"

The Zero-Sum Game Fallacy views wealth as a fixed quantity meaning the only way someone gets wealthy is at someone else’s expense.

There are three possible types of games in the world. First, there is the lose-lose game. There are not many examples of this one. I always think of the 1983 movie War Games starring Matthew Broderick. The military’s supercomputer takes on a mind of its own and plays out all the scenarios of a nuclear war only to conclude that the only winning move is not to play.

Then there are win-lose games. Most athletic competition is of this type. Turn to the sports section of newspaper and look at the standings for the teams in the National Football League. Add up every team’s wins and every team’s loses, subtract the loses from the wins, and the total will be zero. If any team has more wins than loses, then someone else must have more loses than wins. This is the perspective that many have about wealth and poverty. Someone’s wealth is the cause of someone else’s poverty. But the market economy is not a win-lose game.

The market economy is a win-win game. If you add up the growth in Gross Domestic Product (GDP) for all nations in a given year, the total will not be zero. Overall wealth is growing. Some nations are getting a greater portion of the expansion than others and a few nations may actually have declined in GDP but the total for the world is a positive number. How does this happen?

Jay Richards in his talk on Economic Myths uses the example of “The Trading Game” played in many classrooms. Richards describes his experience playing the game in the sixth grade. Each student was randomly distributed an item of approximately the same value. Each student was instructed to rate how much they valued what they had received from 1 to 10 with 10 being the highest value. Richards received Barbie trading cards, which he ranked as a 1. Then the students were placed in groups of five and allowed to trade with each other. Richards found a girl with a paddle-ball and they traded to each other’s satisfaction. The students recorded their values again. Finally, they were allowed to trade with anyone else in the room. When the trading was finished, the students wrote down the value of the item now in their possession.

If you added up the students' ratings at the start of the game and compared them to the sum of the students' ratings at the end of the first trade, you would find that the sum for the class was higher than it was at the beginning. The sum would be higher still after the second round of trade. Furthermore, no one would have an item of lesser value than the one they started with at the end of the game. There were rules to these market exchanges. There was no theft or intimidation so there was no way to go lower than the value of the starting item. Often in these games, everyone’s value goes at least a little higher. “Societal wealth” has expanded purely through free trade in an environment with rule of law and respect for property rights. This is without even considering the enormous impact of human and financial capital on production and distribution of goods and services.

The Zero-Sum Game is possibly the most pervasive of the economic fallacies. Well-meaning Christians see people in poverty and decide that the answer is to shift more wealth from the rich to the poor. They look at what Americans have and conclude that the USA has more than their “share” (of a fixed amount) of wealth. Now let’s be clear here. Just as with biblical ethics in the Mosaic Law, society is obligated to care for the poor and helpless. This is different from saying that redistribution should be imposed because one group has more than another or that one group’s wealth is the cause of the other’s poverty. The issue is not that the wealthy have taken from the poor but that the poor have nothing to trade in the economy. Robert Lupton in short but excellent book Compassion, Justice, and Christian Life: Rethinking Ministry to the Poor, writes:

Remember your last garage sale? Or the last antique bargain you purchased at a flea market? Or the last car you traded? How is it that when a transaction is done well both purchaser and seller come away with a sense of gain? It’s the magic of exchange. And it transcends the boundaries of age and gender, race and class. Whether the find is a rare Babe Ruth baseball card, a silk blouse reduced for quick sale or the perfect piece of land at the right price, the ecstasy of exchange is for all to enjoy.

Exchange is remarkably invigorating process. The very thought of acquiring a new treasure motivates us to calculate value, rearrange priorities, juggle finances, analyze past performance and make predictions about the future. And ultimately, it pushes us to the risky edge of letting go of something valued in the hopes of gaining that which will be of greater worth to us.

However, when the labor you offer is unneeded in the marketplace of when your abilities area worth less to employers than the amount of your welfare check, you are exchange-less. Indeed, poverty may be defined as having little of value to exchange. And when society subsidizes you for being a noncontributor, it has added insult to your already injured self-esteem. (43-44)

Well intentioned efforts to redistribute wealth to the poor can have too negative consequences. First, the wealthy have not taken their wealth and put it in a safe at home. The great majority of their wealth is invested in productive enterprise like owning their own business, owning shares in other businesses, or in loan instrument at lending institutions. Reducing the wealth of the wealthy  through forced redistribution means fewer funds for productive economic enterprises and if the reductions are substantial enough it slows economic performance. Second, subsidizing “noncontribution” by the poor is dehumanizing. God has called each of us to be stewards over some corner of his creation. It is an ontological expression of our humanity. Our primary focus must be restored stewardship; equipping people with something they can trade in the marketplace combined with the skills to work the marketplace.

Developing nations need greater gradual integration into the global market economy (not the failed “extreme makeover” approach imposed by developed nations in the past) with more economic freedom circumscribed by the rule of law and property rights so they may partake of the benefits of the trading game. Our objective is not equalizing a falsely conceived fixed amount of wealth in the world.

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"Jogging is Like Blogging" Mark Roberts

Mark D. Roberts: Jogging is Like Blogging, Part 1 and Jogging is Like Blogging, Part 2.

Last week, Mark Roberts did these two posts on why long-term bloggers stay with it. I thought he had some good insights. In part 2 he offers these four traits of long-term bloggers:

• First, enduring bloggers must have a fairly strong sense of self. ...
• Long-term bloggers must also have lots of ideas. ...
• Effective bloggers must be able to write easily and quickly. ...
• Bloggers must have a sense of purpose that transcends popularity....

The Border War never mattered more

MSNBC: The Border War never mattered more

Kansas City, where thousands of Jayhawks and Tigers manage to co-exist, is ground zero for one of the most passionate rivalries in sports. Fitting then, that the biggest football game in the history of the Border War — Saturday's primetime clash between No. 2 Kansas (11-0) and No. 3 Missouri (10-1) — will be at Arrowhead Stadium, a split crowd that expects to be as loud as a jet.

It's setting up to be a glorious chapter in the history of the two schools. One team will be soaring in happiness when it's all done. The other will be crushed.

In case you've missed it, the University of Kansas Jayhawks square off against the University of Missouri Tigers this Saturday in Kansas City, MO, in an annual game "affectionately" know as "The Border War." Neither of these teams has been that outstanding for most of their pasts and the intense rivalry has been largely a regional affair. But with their #2 and #4 rankings they're going primetime.

For those of you unfamiliar with Kansas City geography and history, the Border War is a referenece to events here in 1850s leading up to the American Civil War. Missouri was a slave state while the neighboring terriority of Kansas was attempting to come into the union as a free state. Missourians would flood into Kansas to vote against free state status in Kansas elections. Vigilante groups sprung up on both sides of the state line to launch attacks on each other and defend their home turf. Unlike in the East where there were formal armies marching against each other on battlefields, this was true guerilla warfare with neighbor fighting neighbor and families dividing against each other.

The Kansas City metropolitan area is split in half by the state line running north and south through the city. KU is about fifty miles to the west of Arrowhead Stadium (home to the NFL Chiefs) in Kansas City, MO, on Interstate 70. A little more than 100 miles to the east is MU, also on I-70. This year the game will be played at Arrowhead stadium and the staduim is sold out.

Now I'm not a big fan of either of these schools. I live .4 miles from the state line on the Missouri side. However, I went to graduate school at Kansas State University in Manhattan, KS. My dad and brother have graduate degress from KU. My brother-in-law went to KU. My neice is a freshman there now. I'm surrounded by KU fanatics. It is my sworn duty as a member of Silo Tech (KSU) to do all in my power to be sure that Snob Hill (KU) doesn't win. Therefore, I've had a born again experience into becoming a MU Tiger fan (at least for this week). If KU wins and goes on to win the BCS Championship game, their fans will be insufferable. I'm counting on MU to put an end to this nonsense. If they fail, then there is still one more chance to knock off KU at the Big 12 Championship game. But let's get it done now!

Go Tigers!!!

Update: Also check out this article in the Wall Street Journal, The New Powers In College Football Carry Old Baggage

Economic Fallacies: "New Creation Now"

The “New Creation Now” fallacy holds the we can create “heaven on earth” while disregarding the reality that the New Creation can not be fully realized until Christ's return.

It is very common for economic critics to look at any number of issues that concern them (ex. income distribution, pollution, corporate abuse), compare them to the biblical narrative and teaching, and then declare the system in which these injustices have occurred unjust. On the surface it sounds quite convincing. Yet, simple reflection on eschatology will tell us that every system this side of Christ consummating the New Creation will have injustice within it. Therefore, while we have the New Creation as our ultimate standard, our mission is to discern what societal arrangement creates the greatest justice relative to other options this side of Christ’s culminating work in history.

Related to this problem is the tendency blame the system for decisions of people within the system. The unstated presumption seems to be that there should be a system out there that results in no injustice. Yet the entire narrative of scripture is one of God lovingly tolerating humanity’s rebellion that they may have the opportunity to respond to him in love. We are given freedom so that we may have the opportunity to choose God. Some do not. Is God an unjust God because he did not place in a system that always results in justice? The only system that achieves such results is one where human beings are automatons or where they have been transformed in the New Creation into beings who flawlessly choose God. Human freedom this side of the New Creation means injustice is a fact of life. To fault an economic system because it does not result in perfect justice is pointless. Again, we must ask which system is most just relative other pre-New Creation possibilities. Mercy, compassion, and benevolence must then supplement justice.

We live in the tension of the Kingdom of God “already, but not yet.” The Kingdom of God is among us. We are new creatures in Christ. But the Kingdom of God is not as it will be, nor are we all that we will be, when Christ makes all things new.

We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience. (Romans 8:22-25, NRSV)

God has placed us in a tension that we usually try to escape by gravitating toward one end or the other of a polarity. One pole has us becoming so acclimated to the present order of things that we loose any eschatological vision. With the unprecedented destruction and upheaval of the 20th Century, many Christians have adopted a pessimistic eschatological vision of the world that diminishes interest in seeking the redemption of the world order in favor of simply “saving souls” from the sinking societal Titanic. Proleptic living is reduced to evangelistic messages.

The other pole has us believing that we can usher in the New Creation (or nearly so) through pietism and reformation zeal. The pietistic response usually expresses itself in terms of separatism in order to draw the world to a new way of living. The reformation response tends to lean toward idealistic reworking of societal systems to bring them into accord with some grand new vision for ordering life. The reformers are often willing to using the coercive power of the state to compel compliance to their vision of righteous living.

Either pole of this tension can lead to horrible consequences. The acclimation approach can lead to resistance (even violent resistance) to change when God calls us into new realities. But idealism unchecked by a rigorous evaluation in light of historical insights and realistic pre-New Creation alternatives spirals off into dangerous utopianism. Idealists are right to challenge the tendency toward complacency but it is my experience that far too many idealists use resistance to the alleged complacency of their opponents as a diversion from their own lack of rigorous engagement with economic complexities. Frequently an overly pious attitude about their prophetic witness often leads them into the kind of error I described with the Piety fallacy. It sometimes makes things worse than if nothing had been done at all. Liberation theology has sometimes led to this extreme and there is a dangerous seduction toward totalitarian visions.

It is my understanding of scripture that over the ages until Christ returns we should expect to see and expansion of the Kingdom of God in the world. It will come in ebbs and flows but the expansion will have a redeeming impact on the social systems of the world. It will not be the world of the consummated New Creation. The wheat and tares grow up together. The yeast leavens the dough. Creation groans as a woman in labor awaiting the new birth.

I’ve had this discussion enough times to anticipate the dual negative response to what I’ve written. Some will be critical that I have distracted us from “saving souls” and say I’m overly optimistic about the possibility for greater expressions of shalom in this “already, not yet” time. Others will say that I’m watering down the radical message of Jesus and preventing the full expression of the Kingdom of God. I say I’m fully embracing the tension of living in the “already, not yet,” and that forces me to walk humbly with God seeking discernment, steering the way between accommodation and utopianism.

Economic analysis devoid of the transforming narrative and teaching of scripture will lead to co-option by the spirit of the age. Economic analysis devoid of anthropology and of an appreciation for the collective wisdom of past human experience will lead to dangerous utopian schemes. Discernment and prudence are important virtues in assessing economic questions.

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My Blog Reading Level

Scot McKnight had a site linked at Jesus Creed that evaluates the reading level of your blog. I put in my blog URL and here are the results:

I don't know what algorithm this uses but if it is accurate, then I'm happy. However, I suspect if it analyzed the articles I link it would be at the Junior High School level. If it analyzed only the stuff I write, then I would expect it would return with a message that says, "Sorry. This only works on blogs written in English." :)

Significant Income Inequality in the NFL, Too

Carpe Diem (Mark Perry): Significant Income Inequality in the NFL, Too  (HT: Gerg Mankiw)

According to data from the IRS (presented here by the Tax Foundation), the top 25% of U.S. taxpayers earned 67.5% of total income in 2005 (most recent year available), and that group paid 86% of all income taxes paid. ...

Interestingly, the pattern of income distribution in the NFL is strikingly similar to the income inequality of the general population, and is actually slightly greater in the NFL (at least for these 4 teams). For example, the incomes of the top 25% of the players on the 4 teams above are paid between 71% and 77% of the total payroll.

As I mentioned in one my very first CD posts, perhaps this pattern of income distribution is a natural and expected outcome of any extremeley competitive environment where talent is scare, valuable and highly paid, whether it's the NFL or the overall economy.

Economic Fallacies: "The Piety Fallacy"

The Piety fallacy is uncritical action based on pietistic interpretations of scripture without regard to actual outcomes resulting from those actions.

This fallacy has a variety of expressions. In the previous post I pointed to the jubilee code in Leviticus 25 and its use in the debate over debt cancellation and wealth distribution in developing nations. A close reading of the text makes clear that the jubilee has nothing to do with debt cancellation or wealth redistribution. Some use the early chapters of Acts to make the case that the Bible teaches society-wide communal ownership, which a careful reading doesn’t support. Yet to champion justice for the poor and the oppressed, or to be counter-cultural against perceived mainstream values of materialism, is seen as the pious thing to do. The piety fallacy is usually grounded in fervent good intentions but the commitment to pious responses comes to take precedence over critical evaluation of outcomes.   

I’ve borrowed the name for this fallacy from a lecture by Jay Richards in which he used precisely the example I thought of when he described the fallacy. Nearly twenty years ago in an urban economics class, I remember reading about the impact of rent controls on housing. There was a strong correlation between imposing rent controls and the increase in homelessness. Rent controls decreased the amount of affordable housing stock.

If a landlord can not increase rent and costs of operations for him continue to rise, then all profitability is eaten up. New apartments aren’t built because developers know they can’t collect enough to make it worth their while. Apartment owners begin converting apartments into condos or non-residential uses. When rent controls have been tried in some major cities, landlords have actually turned to arson in order to collect insurance money for property they can no longer make money on or sell to anyone else. Meanwhile, the available rental housing is decreasing making what remains more expensive. Tenants with leases don’t relinquish them even after the leave, subleasing apartments to others for what the market will bear. They get the difference between the rent control price and the market price that the landlord should have gotten. This makes the rental market even tighter. Yet in nearly all rent control initiatives, pious Christians will be out supporting rent control as justice for the homeless even as they deride there opposition as impious heartless people who are callous toward the poor.

Richards offers another provocative example. He notes child labor laws came into effect in the early twentieth century, just as child labor had gone into significant decline within the workforce. Not long before this time child labor was essential to family survival as indeed it has been in agriculture throughout history. By the early twentieth century public education was widespread and child labor was preventing children from engaging in activities that would have greater long term consequences for them.

Today, as we look at many developing nations, justice folks champion an end to all child labor. In many developing nations, half the population or more is under 18 years old. What is often not taken into account is that the alternative to children working is not children going to school for an education. The alternative is prostitution, starvation, or worse. Until basic survival needs are met, removal of children from the work force is not practical. This violates our sensibilities and there is no question it is far from what we desire for others. Yet uncritically imposing our pious sense of moral judgment on these cultures can do great harm, despite our best intentions. I’m by no means saying that the ethics with these issues are easy to sort out but doctrinaire pietism is not the answer.

When judgment day comes we will no doubt be held accountable for our intentions but I’m also convinced that we will be held accountable for use of our discernment. Many economic justice questions require us to balance competing ethical claims against each other as well as using discernment about what will actually work or not work. Uncritical pietistic actions can be an expression of naiveté but too often they are also personal identity statements a person uses to demonstrate their piety in contrast to those they believe less pious. Biblical justice demands that we have not only pious intentions but truly just outcomes.

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On the frontier of finance

The Economist: On the frontier of finance

Taking advantage of more stable economies, banks are venturing deep into sub-Saharan Africa.

NOT so long ago, a cruel joke among international bankers was that sub-Saharan Africa was less an emerging market than a submerging one. Local bankers had no reason to change that impression; for all the political and economic turmoil, tiny and informal markets, and shabby infrastructure, they mostly made good money doing very little. Using low-cost deposits to buy high-yielding government bonds, they harvested some of the best net-income margins in the world. The corollary, of course, was that most Africans had no access to financial services.

Nowadays, the thinking is shifting. According to the IMF, Africa is enjoying its best period of sustained economic expansion since independence. Real GDP growth is expected to rise from 5.7% in 2006 to 6.1% this year and 6.8% in 2008. This good performance is partly driven by high commodity and oil prices. Foreign aid has also helped. But it is also due to better economic management, more openness and more stable politics. Such policies mean banks have to work harder to make a profit, but also help them to grow. That is encouraging them to reach out to new customers—and so they should. A report from the World Bank on November 13th argues that promoting access to financial services in Africa should be a priority, as it boosts growth and helps reduce the income gap between rich and poor. ...

Blacks See Growing Values Gap Between Poor and Middle Class

Pew Social Trends: Blacks See Growing Values Gap Between Poor and Middle Class

Optimism about Black Progress Declines (Full Report Here)

African Americans see a widening gulf between the values of middle class and poor blacks, and nearly four-in-ten say that because of the diversity within their community, blacks can no longer be thought of as a single race.

The new nationwide Pew Research Center survey also finds blacks less upbeat about the state of black progress now than at any time since 1983. Looking backward, just one-in-five blacks say things are better for blacks now than they were five years ago. Looking ahead, fewer than half of all blacks (44%) say they think life for blacks will get better in the future, down from the 57% who said so in a 1986 survey.

Whites have a different perspective. While they, too, have grown less sanguine about black progress, they are nearly twice as likely as blacks to see black gains in the past five years. Also, a majority of whites (56%) say life for blacks in this country will get better in the future.

Telephone interviews for this survey were conducted among a nationally representative sample of 3,086 adults from September 5-October 6, 2007. African Americans and Hispanics were over-sampled - a total of 1007 interviews were completed with blacks, and 388 with Hispanics.

Other key findings include:

• Asked whether blacks can still be thought of as a single race, given the increasing diversity within the black community, 53% of blacks say they can, but 37% of blacks say they cannot.
• Big gaps in perception between blacks and whites emerge on many topics. For example, blacks believe that anti-black discrimination is still pervasive in everyday life; whites disagree. And blacks have far less confidence than whites in the basic fairness of the criminal justice system.
• But there are also areas of agreement. For example, blacks and whites concur that there has been a convergence in the values held by blacks and whites. On the popular culture front, large majorities of both blacks and whites say that rap and hip hop have a bad influence on society.
• Blacks and whites express very little overt racial animosity. As they have for decades, about eight-in-ten members of each racial group express a favorable view about members of the other group. More than eight-in-ten adults in each group also say they know a person of a different race whom they consider a friend.
• The most newsworthy African American figure in politics today - Democratic presidential hopeful Barack Obama - draws broadly (though not intensely felt) favorable ratings from both blacks and whites. But blacks are more inclined to say that his race will detract from his chances to be elected president; whites are more inclined to say his relative inexperience will hurt his chances.
• Three-quarters of blacks (76%) say that Obama is a good influence on the black community. Even greater numbers say this about Oprah Winfrey (87%) and Bill Cosby (85%), who are the most highly regarded by blacks from among 14 black newsmakers tested in this survey. By contrast, just 17% of blacks say that rap artist 50 Cent is a good influence.
• Over the past two decades, blacks have lost some confidence in the effectiveness of leaders within their community, including national black political figures, the clergy, and the NAACP. A sizable majority of blacks still see all of these groups as either very or somewhat effective, but the number saying "very" effective has declined since 1986.
• A 53% majority of African Americans say that blacks who don't get ahead are mainly responsible for their situation, while just three-in-ten say discrimination is mainly to blame. As recently as the mid-1990s, black opinion on this question tilted in the opposite direction, with a majority of African Americans saying then that discrimination is the main reason for a lack of black progress.
• On the issue of immigration, blacks and whites agree that most immigrants work harder than most blacks and most whites at low-wage jobs. Also, blacks are less inclined now than they were two decades ago to say that blacks would have more jobs if there were fewer immigrants.

Presbyterians, Karl Marx, New Hampshire and the Zapatistas?

Naming His Grace (Viola Larson): Presbyterians, Karl Marx, New Hampshire and the Zapatistas?

During the late summer I placed several posts on my blog entitled “Presbyterians Dancing with Karl Marx.” Just about a week ago I placed some correspondence on my blog between myself and Stephen Bartlett, Coordinator for Constituency Education, with Agricultural Missions Inc. a organization affiliated with several mainline Christian denominations including Presbyterian Women and Presbyterian Hunger Program.1

One of my points in the posts was that Agricultural Missions Inc. was too deeply affiliated with a new movement which includes both the World Social Forum and the United States Social Forum. Both of these movements are related and have their roots in extreme socialism and Marxism. I asked Mr. Bartlett some questions about statements he had made including his statements about the 2006 World Social Forum which was:

"How socialism is defined and envisioned today goes beyond rigid Marxist Leninist or even Maoist concepts, and seeks for its roots in indigenous cosmovision and collective governance practices, in a radically decentralized vision for a world in which, as the Zapatistas demand, all worlds fit."

All of Mr. Bartlett’s essay about that forum can be found here: ...

Taking a Break Today

I've been in Louisville, KY, at the Presbyterian Center since Wednesday working on the General Assembly Council Mission Work Plan, 2009-2010. I ran out of time for getting my economic fallacy post done for today. I'll be back with one on Monday.

Scripture and The Wall Street Journal

Christianity Today: Scripture and The Wall Street Journal

David Miller is author of God at Work: The History and Promise of the Faith at Work Movement (2006). He is executive director of the Yale Center for Faith and Culture at Yale Divinity School and assistant professor of business ethics. CT editor at large Collin Hansen spoke with Miller in New Haven, Connecticut.

How did your business experience help you conceive your book?

Business is my first language, because I was in banking and finance for 16 years. Then I discerned this call to study theology, which took me to Princeton Theological Seminary, where I studied first for an M.Div., and then for a Ph.D. in ethics. That's when I learned my second language, God talk.

Many business people are hungry to know how to integrate their faith into work. Unfortunately, most clergy don't know how to help those parishioners, and they often show benign neglect, or even outright hostility, toward the marketplace.

.......

We've lost a whole generation of people who either go through the motions when they go to church or just don't go to church anymore. My research shows that sermons seldom wrestle with biblical teachings and theologies of work, which is where most people in the pews are spending their time.

.......

There is also a lack of attentiveness in developing a robust theology of work. Many clergy have been trained by faculty who have drunk deeply out of the well of Christian socialism or the well of liberation theology. And often, the assumed conclusion of these teachings is that the world is divided into a set of oppressors and oppressees.

And guess who the oppressors are? They're the business people.

Realted: My review of Miller's book.

Economic Fallacies: "Biblical Redistribution"

The Biblical Redistribution fallacy identifies wealth equalization as the primary economic concern of the Bible, the Jubilee Code of Leviticus 25 being the most exemplary passage.

Public policies ranging from tax rates to debt cancellation for developing nations are advocated based on this perspective. These policies may be worthy and appropriate but that is distinct from whether the Bible teaches legislated redistribution of wealth. Let’s start with the Jubilee Code.

The Israelites were instructed to take a Sabbath year every seven years. The land would lie fallow and labor would cease. Every fifty years there would be a jubilee. (Depending on how you read the text it may actually have been every forty-nine years.) Each family returned to their ancestral land, bonded labor come to an end, debts expired, and the people celebrated and worshiped God.

Historically, there is no evidence that the jubilee was ever observed. However, we need to see how the jubilee would have worked had it been observed. Here are the provisions of the jubilee for land transactions:

Lev 25:13-17

13 In this year of jubilee you shall return, every one of you, to your property. 14 When you make a sale to your neighbor or buy from your neighbor, you shall not cheat one another. 15 When you buy from your neighbor, you shall pay only for the number of years since the jubilee; the seller shall charge you only for the remaining crop years. 16 If the years are more, you shall increase the price, and if the years are fewer, you shall diminish the price; for it is a certain number of harvests that are being sold to you. 17 You shall not cheat one another, but you shall fear your God; for I am the LORD your God.

The one who holds title to the land holds it permanently. If jubilee is followed, then what we have is a lease agreement based on “a certain number of harvests that are being sold to you” between the time of the transaction and the jubilee. Come jubilee, the lease expires. Keep in mind that this was only agricultural land. The jubilee did not apply to property in the cities. There is no redistribution. There is prevention of exploitation.

Lev 25:39-40

39 If any who are dependent on you become so impoverished that they sell themselves to you, you shall not make them serve as slaves. 40 They shall remain with you as hired or bound laborers. They shall serve with you until the year of the jubilee.

If jubilee is followed there are no slaves to set free because “you shall not make them serve as slaves.”

Lev 25:47-52

47 If resident aliens among you prosper, and if any of your kin fall into difficulty with one of them and sell themselves to an alien, or to a branch of the alien’s family, 48 after they have sold themselves they shall have the right of redemption; one of their brothers may redeem them, 49 or their uncle or their uncle’s son may redeem them, or anyone of their family who is of their own flesh may redeem them; or if they prosper they may redeem themselves. 50 They shall compute with the purchaser the total from the year when they sold themselves to the alien until the jubilee year; the price of the sale shall be applied to the number of years: the time they were with the owner shall be rated as the time of a hired laborer. 51 If many years remain, they shall pay for their redemption in proportion to the purchase price; 52 and if few years remain until the jubilee year, they shall compute thus: according to the years involved they shall make payment for their redemption.

Again, there is no slavery and people are bound until redeemed or based on the number of harvests between their sale and the next jubilee. It is leased labor.

The jubilee prevents people from being permanently alienated from their land or labor, (the means of economic production in ancient societies). It ensures that everyone has an ownership-stewardship stake in God’s unfolding plans. It does not curtail or redistribute the amassed herds, urban real estate, gold, or other measures of wealth. There is no redistribution.

There are three elements to economic justice:

1. Distributive Justice – Addresses how capital and goods are distributed throughout the society.

2. Commutative Justice – Addresses the truthfulness of parties to an economic exchange.

3. Remedial Justice – Addresses just compensation and punitive action when there has been malicious or careless damage done to life, liberty or property.

If you go to the prophets and read what they are crying out against it is overwhelming commutative and remedial justice, combined with disregard for the poor. Yes, there are the condemnations of joining house to house and field to field until the poor are driven off the land but this applies to violating the jubilee code portion of the covenant. The poor are denied remedial justice in the appropriation of their land. There is callousness toward the plight of the poor. It is not addressing wealth distribution per se.

Look at the specific indictments that lead up to Amos’ famous “let justice role down” prophecy in Amos 5:18-24.

Amos 5:10-12, 15

10 They hate the one who reproves in the gate, and they abhor the one who speaks the truth. 11 Therefore because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their wine. 12 For I know how many are your transgressions, and how great are your sins– you who afflict the righteous, who take a bribe, and push aside the needy in the gate. …

15 Hate evil and love good, and establish justice in the gate; …

The “city gate” was the place where disputes where heard and settled. The poor were being denied remedial justice. In verse 12 we see bribes mentioned, which is commutative justice. In other passages we read about dishonest scales and measures (Micah 6:11) I’m not aware of any passage that calls upon Israel to redistribute the wealth so all will be of approximately of the same economic status. The prophets are damning the callousness to the plight of the poor and the perversion of commutative and remedial justice.

Moving to the New Testament, often much is made of these passages concerning the Church immediately following Pentecost:

Acts 2:44-45

44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need.

Acts 4:34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.

It simply isn’t clear what this entailed. Acts chapter 5 speaks of Ananias and Sapphira who apparently were a part of the community and still owned land. They appear to have sold a portion (not all?) of their land and brought the money for distribution to the needy. Their sin was apparently dishonesty about what how much they were giving not that they retained a portion of the money. “Holding things in common” appears to have meant that each retained control of their own property but as needs arose folks made their property available to address the needs of others.

This appears to have been a response to the large number of conversions. No doubt many were ostracized from their families and lost their livelihoods. The early chapters of Acts give a descriptive, not a prescriptive, presentation of how these problems were handled. What is instructive is that economic response was seen as a natural outflow of becoming a Christian and the needs of the poor were addressed. We find no teaching in the New Testament that prescribes radical society-wide redistribution.

What we do see is repeated concern for the poor and we see provision made for the poor in the Mosaic Law. (Like allowing the poor to glean from the edge of the fields.) God declared that he owns all that is and yet ownership of personal property is deeply enshrined in the Law. God said “there shall be no poor among you.” God seems to desire personal stewardship of economic resources. But he also demands a communal outcome that ensures that people who, for whatever reason, have lost their stewardship status (i.e. become poor) are restored as stewards.

The unfortunate leap many make in their concern for the poor is rooted in the Zero-Sum Game fallacy (to be discussed later). Wealth is understood as a fixed amount and one person’s gain is another person’s loss. Addressing poverty becomes a mission to reduce other people’s wealth in assistance to the poor. (It is akin to the reasoning that suggests that the way we make sick people better is by making healthy people less healthy.) Thus, when many read passages about justice for the poor they instinctively read massive societal redistribution into the text. We can argue the ethical merits of massive societal redistribution but it is not a central message of the Bible.

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Steady growth puts Africa on course to dent poverty: World Bank

M&C: Steady growth puts Africa on course to dent poverty: World Bank

Johannesburg - A decade of healthy growth in Africa has put the continent on track to tackle its high poverty levels, the World Bank said Wednesday releasing its 2007 Africa Development Indicators (ADI).

The ADI report is based on over 1,000 indicators covering the economy, human and private-sector development, governance, environment and aid.

'After years of stop-and-start results many African economies appear to be growing at the fast and steady rates needed to put a dent on the region's high poverty rate and attract global investment,' the report found.

Growth in Africa has averaged 5.4 per cent over the past 10 years, a rate on par with the rest of the world described as 'encouraging' by the World Bank. ...

.......

In a more long-term development, some 18 countries described as "resource poor" had managed to produce sustained growth rates of over 4 per cent over the past decade - as good if not better than some oil producers - by diversifying their economies.

Kenya's booming cut-flower business - the country's second export after tea - was cited as an example of successful diversification, which the World Bank sees as key to avoiding "growth collapses."

"Africa has learned to trade more effectively with the rest of the world, to rely more on the private sector and to avoid the very serious collapses in economic growth that characterized the 1970s, 1980s and even the early 1990s," John Page, the World Bank's chief economist for Africa, said.

Economic Fallacies: "Work is Instrumental"

The "Work is Instrumental" fallacy views human economic labor as purely instrumental in service to higher pursuits of spirituality and intellect.

Humanity was created in the image of God. The image of God has primarily been understood through substantive categories throughout much of Western Church history. The substantive view is expressed in two ways: ontological and comparative. Ontologically, we are a spirit, and therefore of the same substance as God. Comparatively, we are like God and unlike nature in some ways, but unlike God and like nature in other ways. The manner in which we are like God and unlike nature points to our image bearing qualities. We are substantively the same as God. This usually is expressed in terms of matters of the mind, like reason and volition.

While this substantive understanding is true, as far as it goes, it does not go far enough. The substantive view alone has led to damaging dualisms of spirit vs. body and mind vs. body. Personhood is equated with one’s spirit or mind. The body and material issues, including work and economic action, are merely instrumental to the spirit/mind half of the dualism.

Narrative scholars have come at the image of God from a functional view (and this view has existed as a minor theme throughout Church history). The functional view observes that, according to Genesis, we were created as material beings for a material world. We were placed in the world to be co-regents and stewards over the world. We are here to “work the garden” and bring creation to completion. Furthermore, there is eschatological importance to our work. We will be raised at the last day with new bodies to work a new creation with Christ. Christ is the firstborn of all creation and is bringing all creation to its fullness. We are participants with Christ in this work as his body in the world. As restored eikons we will once again be co-regents and stewards of creation. Work and economic activity world is not incidental or instrumental. It is central to our anthropology and teleology.

But we must go further. The danger with the substantive and functional views alone is that they don’t sufficiently locate us within the cosmos. They can lead to a low view of nature. The relational view, based in the Trinity, maintains that we exist only in relationship to others. “Others” includes God, fellow human beings, and the material world. We have a dual relationship to the material world. The material world is both the object of our work and the habitat in which we live. It was created good but it is not complete. It is owned by God yet we are stewards of it. (The very word “economics” comes from the Greek word oikonomos meaning “household manager,” the one who looks after an estate in the absence of the head of the household.) The Trinitarian God is complete without the existence of “the other.” However, human beings can only be truly defined in their relatedness to God, to other people, and to the material world. But it is also true that the material world only has its full meaning in its relatedness to God and humanity.

When we work, we exhibit God’s image in the world. Our work has eschatological meaning. The biblical narrative begins in a garden and ends in a garden city. Cities were the ultimate symbol of human commerce, government, and culture. In some sense, the cultural systems humanity is building today (including economic systems) will be redeemed and incorporated into the New Creation. At a more personal level, our work is part of our personal formation and spiritual sacrifice we offer to God. While some things are inherent in us at birth, others are more malleable. Our work, and the spirit in which our work is offered, forms us. That formation of who we are will be redeemed and carried over into the New Creation at the last day. Our work is also evangelistic in that it gives a shadowy witness to what work will look like when the New Creation is consummated.

The negative consequences of the “Work is Instrumental” fallacy are many. With no biblical mooring for understanding work, many in the Church unreflectively absorb the ethos of the culture as they endeavor to live spiritually holy lives. Work is an extra curricular activity to “spiritual” living but it is justified because it generates an income to be tithed in support of those who are engaged in “full-time” Christian ministry. Genuine desire for spiritual growth becomes entangled with the propensity to ground our identities in materialistic and consumeristic ideologies. Some try to take God into the workplace but this frequently translates only into personal piety and using the office as a staging ground for evangelism. Work itself has no intrinsic or eschatological value.

Other Christians recoil at the materialism they see in the Church. They adopt a more ascetic view of faith. People are to engage in economic pursuits only to achieve some level of minimal sustenance that allows them to pursue “higher” spiritual and intellectual calls. Those who engage in economic activity beyond this level are suspected of being materialists who have succumbed to the baser values of our day. Here again, economic action is of value only insofar as it generates an environment where we can move on to more “spiritual” living. Economic activity has little intrinsic value.

Finally, those who champion social justice routinely direct their greatest energy at leveling differences in wealth instead of on equipping the poor to become productive stewards. As we will see later, the Bible has much to say about care and provision for the poor but little to say about redistribution. The desire to radically redistribute wealth often belies a mindset characteristic of the communitarian wing of the Modernist era where human beings are seen purely as consumers. (It also belies a belief in the Zero-Sum Game fallacy, which we will visit later.) There is clearly a need for wealth transfers to the incapacitated and the hungry of the world but if societal redistribution is the primary agenda, then human beings are reduced to the level of just so many cattle that must be fed. Equipping people to work and fostering nurturing environments where the intrinsic human quality of work can flourish are made secondary.

Economic work is intrinsic to human beings bearing the image of God. Work has eschatological value. The “Work is Instrumental” fallacy leads to dualistic unproductive responses to economic questions and it is probably the most widespread economic fallacy believed by Christians of all different theological and political positions.

[Index]

Movin' On Up

Wall Street Journal: Movin' On Up

A Treasury study refutes populist hokum about "income inequality."

If you've been listening to Mike Huckabee or John Edwards on the Presidential trail, you may have heard that the U.S. is becoming a nation of rising inequality and shrinking opportunity. We'd refer those campaigns to a new study of income mobility by the Treasury Department that exposes those claims as so much populist hokum.

OK, "hokum" is our word. The study, to be released today, is a careful, detailed piece of research by professional economists that avoids political judgments. But what it does do is show beyond doubt that the U.S. remains a dynamic society marked by rapid and mostly upward income mobility. Much as they always have, Americans on the bottom rungs of the economic ladder continue to climb into the middle and sometimes upper classes in remarkably short periods of time.

The Treasury study examined a huge sample of 96,700 income tax returns from 1996 and 2005 for Americans over the age of 25. The study tracks what happened to these tax filers over this 10-year period. One of the notable, and reassuring, findings is that nearly 58% of filers who were in the poorest income group in 1996 had moved into a higher income category by 2005. Nearly 25% jumped into the middle or upper-middle income groups, and 5.3% made it all the way to the highest quintile.

Of those in the second lowest income quintile, nearly 50% moved into the middle quintile or higher, and only 17% moved down. This is a stunning show of upward mobility, meaning that more than half of all lower-income Americans in 1996 had moved up the income scale in only 10 years. ...

"Black Downward Mobility" is Really a Marriage Decline

Gruntled Center (Beau Weston): "Black Downward Mobility" is Really a Marriage Decline

The Associated Press has a story across the country today by Stephen Ohlemacher with headlines like "Income Gap Between Families Grows." They are reporting on a series of studies by Julia Isaacs of the Brookings Institution on economic mobility. The news hook is that the black/white gap in family income is growing. The scariest finding is that nearly half of black children who grew up in middle class homes have moved down economically compared to the family they grew up in.

.......

I think the decline in black men's income is also an effect of the marriage decline. Men work the hardest and the most when they are married fathers. In 1969, two thirds of black men were married; today not even half of black men are married.

To be sure, the white married-with-kids rate has fallen, too. But most white families are still married-with-kids families, and two thirds of white men are still married.

I think the main cause of the black/white gap in income and mobility is the marriage gap.

Bummed About Bailey Book

Five months ago I learned that Kenneth Bailey had a new book coming out called Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels. I wrote then that I thought it was cruel and inhumane to announce such a book and then make me wait five months. As the weeks rolled by the release date was finally set for November 9, 2007. I got my pre-order in at Amazon. Last week I pulled out my theological dinnerware, complete with extra sharp steak knives, prepared to cut into a nice thick Kenneth Bailey teaching steak. I checked on my order on the 10th, the 11th, the 12th, and again today. It still kept showing the book in pre-order mode. So I finally went to the IVP Academic website and to my horror discovered it has been delayed until February of 2008! Arrrrrrrgh!!! Okay IVP. I think you now owe me a free advance copy to review at my blog.

For those of you who don't know about Kenneth Bailey, you should check out his stuff. He lived and taught in the Middle East for the better part of forty years, he is a bible translator, and has written and lectured extensively on understanding the Bible from within the Middle Eastern cultural context. Reading and listening to him makes the Bible spring to life. If you check the footnotes carefully in some of N. T. Wright's you will find Bailey referenced. Miroslav Volf in Exclusion and Embrace says at the end of chapter 3 that it is the parable of the two lost sons in Luke 15 that inspired him to write the book. This parable has been Bailey's lifelong favorite and sure enough Bailey is one of Volf's prime sources for his analysis.

Emerging church folks are big on the importance of cultural context and understanding the Bible within its cultural context. One of the things that makes me suspicious of so much emerging church analysis of the Bible is that I never see Bailey's work engaged in the process. I think he is one of the most profound biblical scholars of the late 20th and early 21st Centuries. Based on the emphasis placed on cultural I context, I'm not inclined to give emerging church theology much credibility until I begin to see some interaction with Bailey .

I wrote a series almost two years ago on Bailey's analysis of Luke 15, at the end of which I recommended three of his books. For some of his lectures on DVD click here. And if you wait three more months there may be another book to add to the list. Arrrrrgh!

Bradley Wright Reviews "Reveal"

Bradley Wright's Weblog: A review of "Reveal: Where are You?" by Greg Hawkins and Cally Parkinson

Willow Creek Church has recently conducted a several years worth of survey research about their church and various others. Their book, Reveal, summarizes the findings of this research and promises that "the answer will transform your church."

Given the importance of Willow Creek in the Evangelical world, and the novelty of this data-driven approach, I am taking the liberty of offering a review of this book. I'm a fan of Willow Creek, in general, and this book has done nothing to dissuade me. It's a useful first step in introducing survey methodology into the church context. ...

Economic Fallacies Christians Believe

I’ve been wrestling with economic issues as it relates to faith all my adult life. Particularly over the last twenty years. I’ve been in deep with Mainline lefties, Neo-cons, Evangelical lefties, Religious Right types, libertarians, and even some honest to God Marxists. (Okay, that last one is a bit of an oxymoron but you get the picture.) Over the years I think I’ve seen a pattern in what leads people into unhelpful thinking about economic issues.

Several months ago I heard Dr. Jay Richards give his presentation Myths Christians Believe about Wealth and Poverty. (If you have iTunes you can find a 67 minute long podcast of one of his presentations by clicking here and getting the free podcast by the above name.) He has a book coming out in 2009 that will include a discussion of myths and more. What I found interesting as I heard his presentation is that, on a couple of occasions, he used precisely the examples I’ve used to challenge the same notions; specifically the use of rent controls as an example of misplaced good intentions and projecting horse transportation problems indefinitely into the future at the beginning of the 20th Century as an example failing to anticipate change. I’ve taken his myths and let them simmer in my mind a little. I think he is on to something.

What I want to do now is take a shot at my own list of economic fallacies Christians believe. I will use Richards' presentation as a launching pad. I’ve tentatively identified about seven or eight that I will describe over the next two weeks or so. Some of these overlap and intersect so we will see how this works.

I’ll be in Louisville at the end of this week and I don’t expect to blog much the Thursday and Friday of Thanksgiving week so the entries may be sporadic. We will see what time allows.

[Index]

A Force for Good (Emerging Church)

USA Today: A Force for Good

For a growing movement of believers, an activist faith means more than proselytizing about Jesus and stoking the fires of our culture wars. Welcome to the new (and yes, liberal) world of evangelical Christianity.

A passerby might not have known: Was this going to be a church service or a concert by an alternative rock band? The set-up on the stage suggested the latter — a drum kit, guitars on stands, several microphones, and large screens flashing iconic Portland scenes — and so did the look of the young, urban-hip crowd filling up the auditorium.

Then the band hit the stage with a loud, infectious groove, the front man singing passionately about God, and it was clear that the Sunday gathering of Portland's Imago Dei Community was both alt-rock concert and church service, or neither, exactly. So it goes in the new world of alternative evangelical Christianity, better known as the emerging church.

There's a growing buzz about the emerging movement, and depending on your point of view, its robust growth and rising influence are worthy of applause, scorn, or perhaps just puzzlement. Fitting for a movement that eschews hierarchy and dogma, emergents defy simple definition. Perhaps the best one can say is that they're new-style Christians for the postmodern age, the evangelicals of whom the late Rev. Jerry Falwell disapproved. ...

"The Call of the Entrepreneur" Screening in Kansas City

The Call of the Entrepreneur, a film produced by the Acton Institute, will be shown Thursday, Novemeber 15, at Extreme Screen Theatre at Union Station, 30 West Pershing Rd, Kansas City, MO. It is a story about three entreprenuers:

Brad Morgan - Morgan turned a failing dairy farm into a thriving business. Morgan overcame the odds against him, creating value and wealth from the dirt under his feet.

Frank Hanna - Hanna is a merchant banker who explains how financial engineering not only makes credit more widely available to entrepreneurs today but also played a crucial role in the discovery of America.

Jimmy Lai - Fleeing Communist China and leaving his family behind at a young age, Jimmy Lai took a chance on a better life in Hong Kong. Lai explains that entrepreneurs, when taking risks, are "dashing into hope."

The blurb on the DVD says:

A merchant banker. A failing dairy farmer. A refugee from Communist China. One risked his savings. One risked his farm. One risked his life.

Why do their stories matter? Because how we view entrepreneurs - as greedy or altruistic, as virtuous or vicious - shapes the destinies of individuals and nations.

You can learn more about the screening here or get a copy of the DVD here. I'd love to be at this screening but I have a previous engagement in Louisville, KY. Here is the YouTube trailer for the film:

Idealism Will Burn You Out

John H. Armstrong: Idealism Will Burn You Out

I grew up in the 1960s generation. That tells you a lot really. We were disillusioned, on a very profound level, yet very idealistic on another. I adopted elements of both of these as my own intellectual and spiritual life developed over the decades that followed....I dreamed about making a huge difference by pastoring a faithful and biblical flock. Over the last fifteen years, or so, I have had to resist the opposite extreme, disillusionment.... I have seen so much that breaks my heart, in me and in others, that I wonder about the whole business.

.......

It seems to me the real problem with the idealist is that he or she is more in love with ideals than with people and the Church. This is Bonhoeffer's famous "wish dream." The problem with disillusionment is that you will lose your way just trying to get by and not mess things up too much. Don't misunderstand me. This latter response is not totally bad. Young adults must face life and experience their hard knocks like everyone else. Middle aged adults tend to still think that they can get it right if they only have the "perfect storm" come along. By this stage of life I just want to love God and love my neighbor and remain a truly faithful follower of Christ.

.......

Many of you know that I have a deep personal interest in many people and ideals within the emergent movement. You can praise it or condemn it. Because I do neither some find me an easy target. But I count many of the writers and leaders in these circles as friends. At the same time I profoundly disagree with some of these men and women on some very important issues.

One of the concerns I repeatedly have, after conversations with emergent leaders, or when I read the newest highly-promoted book release like Brian McLaren's Everything Must Change (Nelson, 2007), is simply this: "When will this idealism run out and people will begin to burn out?" Brian is so interesting, so serious, and so engaged. At the same time he writes some of the best, and some of the worst, material from within this movement. His ideals are stimulating and his prose moving.

.......

...I am concerned, however, for many of the young people who follow these trends and the continually moving ideals generated by this, or any similar, movement. Where will this lead these young adults when these communities do not work the way they are supposed to work? Where will they be when the music stops and the movement is no longer exciting? Where will they be when the trendiness no longer seems trendy enough? What then?

John has more than decade headstart on me but reading this post I felt like John was reading my mind. Very well said.

Reframing the "Why are the Poor Poor?" Question

Why are the poor poor? That is a question that came up in a discussion at Jesus Creed two weeks ago. I gave my answer in one of the comments on the thread. Several people have now e-mailed me quoted me concerning the response so I thought I would post my comment here as well (with minor editing.)

-------------------------------------------

"Why are the poor poor?"

The answer is simple. It is the way we are born into the world and it is the normal human condition.

The question presumes that our affluence is normal and that the poverty of others is an abnormal condition. The presumption is that we have to fix what is wrong with the system that causes other folks' poverty. This characterization is completely upside down. The question is what has made the affluent affluent?

Throughout the millennia of human history, the overwhelming majority of people have lived at bear subsistence. The typical number of children who died before their first birthday was 25%. Death in childbirth was common. Life expectancy was in the forties. There was no retirement. Your children provided for you in your old age (and fifty was old). Famine and plagues were ever present. Having any significant wealth beyond bare survival was very rare.

As I’ve pointed out several times already, annual per capita income (in real dollars) was $90 in 12,000 BCE. It took nearly 14,000 years for it to double to $180 in 1750. By 2000 it was $6,600 a year! The number of people in the world living on less than a $1 a day (in real dollars) was 84% in 1820. Today it is less than 20% and expected to be less than 10% by 2020. All of this during a period when the world population grew from less than 1 billion people to 6 billion people! Furthermore, in all but a handful of nations the number of children dying before their first birthday has fallen to well under 10% (less than 1% in developed nations), life expectancy has risen by 50-100%. No nation that engages in open trade with other nations has experienced famine in the last fifty years. Disease after disease is being eradicated.

We live in an era of the greatest expansion in widely shared wealth and health in the history of humanity! By historical standards, the last 300 years of human history are just stunning. And yet, from the framing of questions in Everything Must Change, you would think we lived in some ancient evil empire where darkness has fallen over the face of the planet, grinding people into death and poverty.

The question is how to spread the abnormal condition of affluence not to ask what causes the normal condition of poverty.

Tim Keel Book Signing Photos

Just got back from Tim Keel's book signing at the Plaza Barnes and Noble. Here is Tim hocking his book Intuitive Leadership: Embracing a Paradigm of Narrative, Metaphor, and Chaos.

The line forms for the signing.

Tim signing the book. You can see the art used for the cover of the book displayed to the right.

You can order your copy by clicking on the cover below.

From Hand Out to Hand Up

Christianity Today: From Hand Out to Hand Up (HT: Brad Cooper)

Three Arkansas entrepreneurs are helping build Rwanda's largest bank for the poorest of the poor.

Their accents put the sound of Arkansas into the air. But Christian businessmen Dale Dawson, Dabbs Cavin, and Todd Brogdon are half a world away from Little Rock. They are in the garden of Des Milles Collines, better known as Hotel Rwanda and featured in the film by that name. These three are here on a life-changing mission: to help build Rwanda's largest bank for the poorest of the poor.

How these men got from Arkansas to Rwanda is a story they eagerly retold to Christianity Today during their recent trip to this East African nation—one still recovering from the 1994 war and genocide.

Dawson spent the first half of his life in investment banking and later went into the truck-parts business. By the time Dawson sold his firm to the AutoZone retail chain, it was the largest in the U.S. He was 46 and well-off beyond his dreams. He went back into investment banking, but sensed that something was missing. "I had lost the passion," he said. "I was in the wilderness." Dawson envied friends who could "surrender everything and go to serve God in Africa." Finally, it clicked. "I needed to make myself available to God."

Dawson prayerfully did so, and things began to happen. He found himself at an event hosted by Opportunity International, the Chicago-area ministry that specializes in microenterprise development. ...

The Mission Of Business

Christianity Today: The Mission Of Business (HT: Brad Cooper)

Companies around the globe are mixing profits with gospel ministry.

Seventy-five-year-old Ken Crowell strolls along his massive, machinery-strewn assembly lines, chatting with blue-smocked, smiling workers who hail from Israel's Tiberias region. More than 300 Arabs, Jews, and Christians work tidily together to produce antennas for wireless technology used by Motorola and Samsung. Some employees have been with Crowell's company, Galtronics Inc., for more than 20 years. They find substantial incomes and benefits, subsidized all-you-can-eat buffet lunches, and often, salvation through Christ.

With more than one billion antennas sold and a 400-member church started by his company, Crowell has now opened plants in China (400 workers) and South Korea (40 engineers) that are "trying to duplicate" the Israel model. "They are managed by believers who know the vision of the company," says Crowell. "The future is very good because everything is headed toward wireless." ...