Counting the Cost - A Review

Capitalism is often used as a curse word in contemporary political discourse. For others, it is used as a description of ultimate, unadulterated good. The term, coined by opponents of a free market, has so many definitions that it’s sometimes hard to figure out exactly what those that use the term mean by it. For some that dislike free market economics, capitalism is responsible for everything that is wrong with the world. For some that prefer a free market, capitalism is the sum of all the world’s goodness.

In reality, of course, the answer is somewhere in the middle. However, it is often hard to get people on either side to listen to legitimate critiques of capitalism and responses to those critiques. A recent volume published by The Institute for Faith, Work and Economics provides a reasoned and reasonable critique of capitalism, that in the end commends continued support for free market economics. This is an important book precisely because it takes the critiques of opponents to free market economics seriously and addresses them from a distinctly Christian perspective.

Summary and Analysis

Counting the Cost: Christian Perspectives on Capitalism consists of twelve chapter-length essays that rebut common objections to capitalism. The book opens with one of the final essays penned by Michael Novak, which considers the impact and validity of his book The Spirit of Democratic Capitalism in the three decades after it was published. Novak’s epilogue from perhaps his most significant work calls for a continual reforming and humanization of our economic system, with a significant emphasis on pursuing the common good in a free society in the economic, political, and social orders. He notes that the apparent moral slide (especially in a lack of compassion for one another) must be corrected or our free system will not survive.

In Chapter Two, Jonathan Pennington outlines a vision for human flourishing built on Scripture. This is a necessary beginning point for Christians, since such a vision should shape the goals and means of any ethical economic systems. Critically, Pennington highlights the reality that flourishing is distinct from being wealthy. The goal of Christians as they engage in capitalist society is not merely to build wealth, but to encourage holistic well-being.

Chapter Three takes on the fairly common argument that capitalism, ipso facto, is contrary to Christianity. Here Art Lindsley explains why Scripture does not, as some claim, actually extol the necessity or benefits of socialism. However, the reader will aptly note, capitalism has enabled some significant abuses, which some argue makes the system itself immoral. The fourth chapter, therefore, takes up the question of whether capitalism is antithetical to Christian morality because it is based on greed. New Testament scholar David Kotter argues that greed is a real danger in capitalistic systems, but that the system is not dependent upon greed, as some critics argue. While there is a need for moral reform by market actors, the system should not be discarded simply because it has been misrepresented or, as every system is due to human sin, abused.

Chapter Five asks whether capitalism as a system is fundamentally exploitative. This is based on the sometimes states assumption by some critics of free markets that profit is inherently sinful and that anything less than ideal conditions is unquestionably abusive. Joseph Connors argues that while exploitation is certainly possible and does occur, that such abuses are not a function of the system itself. Building on that theme, Anne Bradley asks whether income inequality is evidence of exploitation in her essay in Chapter Six. Bradley argues, in short, that income inequality is not necessarily a result of abuse, though it can be and often is when the concentrated power of capital is used to game the political system. She is critical of legitimate abuses due to misuses of power, but carefully explains why absolute income and wealth equality is neither a viable nor desirable goal as some claim.

Joy Buchanan and Vernon Smith take up the question of who benefits in capitalist systems in Chapter Seven. Critics of free market economics argue that the rich are the ones who benefit from capitalism, since economics is a zero-sum game. The authors carefully show, however, that free trade is not a zero-sum encounter and that both trade partners actually benefit. Their central argument on this point is good, though there are points within the chapter they deviate from their point and offer insufficiently supported arguments that will tend to raise questions for critics that read this volume. Chapter Eight addresses the same question from another angle. Doug Bandow provides evidence that the poor are actually the greatest benefits of free markets. At the same time, he notes that free markets are not sufficient for human flourishing and honestly contends with some of the abuses that have arisen within modern, Western versions of capitalism.

In Chapter Nine, Edd Noell considers the common criticism that capitalism relies upon and inevitably fosters consumerism. This chapter concludes that consumerism is bad and that it is prevalent in society, but though its public display is a result of economic prosperity due to capitalism, it has its roots in human sin that precedes the invention of modern capitalism. Consumerism is a problem to be addressed, but not one that is truly the fault of a free market. The tenth chapter, by Wayne Grudem and Barry Asmus, considers whether global corporations export poor countries. Their answer is that they certainly do at times, but these are cases where unjust negotiations and unfair trade barriers hamper legitimate free trade. The conclusion again is that there are abuses within capitalism, which are the result of human sin, but they are not caused by the fact of free trade itself.

The eleventh chapter evaluates whether capitalism and environmental stewardship are incompatible. Cal Beisner begins by explaining that socialism has an even more devastating record on environmental stewardship than capitalism. This runs the risk of committing a tu quoque, but that is not Beisner’s intention. However, Beisner’s point is simply to note that, once again, the problem is not the economic system, but the actions of the sinful humans within it. Helpfully, Beisner recognizes the need to internalize externalities—that is, to hold companies accountable for pollution and other general costs. The core defense in this essay is helpful—human sin will lead to abuse of creation in any system. In his argument for dealing with externalities, however, Beisner offers a replacement of the regulatory role of the state with a mainly judicial one; that is, that offended parties would be able to sue as a result of environmental damages. This part of his argument is less convincing than others, as it does not seem to take into account the significant power disparity between many corporations and the people who are most effected by pollution. That is to say, his idea may be good in theory, but the practice at this time might not be possible. The overall thrust of the essay, however, is well argued and on point.

The final chapter of the volume serves as a defense against claims that capitalism has created a cultural wasteland. In this essay, Jonathan Witt acknowledges some of the social problems that have arisen along side capitalism. As with other cases, Witt concludes that they are not rooted in capitalism, but are sometimes exacerbated or made more visible because of the wealth that comes from the general prosperity of capitalist societies. This essay is a strong one, though it covers a great deal of ground. Witt helpfully wrestles with the question of distributism and so-called crunchy conservativism. He does this with integrity that illuminates the alternatives honestly.

Conclusion

None of these essays entirely refute arguments against free market economics, but they do point the way toward reasonable defenses of capitalism that are grounded in Christian thinking. Determined opponents to economic freedom will continue to raise objections and demand additional proofs beyond what these authors provide. However, the essays in Counting the Cost do provide a realistic, critical defense of capitalism as it should be, recognizing that the system is in need of reform and work to ensure that some of the egregious abuses of power (such as those stemming from cronyism) are corrected. This set of essays is an excellent place to direct people that have concerns about capitalism, but also recognize the looming problems with competing economic visions.

This volume helps fill a hole in discussions of theological economics by actually addressing criticisms rather than ignoring them or ridiculing those that raise them. This is the sort of volume that would be helpful for many proponents of free markets to better consider honest objections. It would also be useful in the classroom to introduce college students to a balanced representation of a theologically informed discussion of capitalism.

Counting the Cost: Christian Perspectives on Capitalism

$26.31

By Art Lindsley PhD, Anne R. Bradley PhD

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Note: I received a gratis copy of this volume from IFWE as a conference participant. I am also a Senior Research Fellow for IFWE, but I am posting what I believe to be an honest and fair review of the volume. I have only passing acquaintance with any of the authors.

Our Deepest Desires - A Review

There are a variety of ways of doing apologetics. For those that are unfamiliar with the term, apologetics is the process of offering a defense for something. In this case, I am using the term to refer to a defense of the Christian faith.

Some rely on evidential apologetics, which certainly have a place. This is the sort of approach that Francis Schaeffer and Lee Strobel are known for. Sometimes this form of apologetics comes in the form of historical analysis, like the process used by people such as Mike Licona. Sometimes it focuses on a forensic examination of biblical texts.

All of these are valid ways of explaining the validity of Christian belief.

In his recent book, Gregory Ganssle makes a case for the Christian faith in a different way, namely by explaining how the Christian helps make sense of the world, and does so better than any other faith system. His title, aptly chosen, summarizes the point of the volume: Our Deepest Desires: How the Christian Story Fulfills Human Aspirations.

At its heart, Christianity is not simply a mythology tacked on to typical human experience, it is the best explanation for everything that exists. In other words, people should be Christians because Christianity is the most satisfying account of the universe, including human nature and everything that entails.

Ganssle’s volume is brief, and is divided into four parts, with a separate introduction and epilogue. Each of the four parts consists of three chapters.

Summary

Part One deals with persons. The Christian faith entails the belief in persons who are eternally in relationship one with another. This helps to explain why we humans, who are created in the image of God, long for relationships and only flourish within relationships with other persons. It also supports our natural sense of the importance of human persons. We do amazing things for other people, especially people we love. This makes sense if the Christian depiction of the world is true.

Part Two outlines how goodness factors into our desires and how Christianity fulfills our desire for goodness. Everyone wants good things. This, of course, is something of a tautology because we often define what we want as good and good as something we want. There is, however, a great deal of commonality among humans as to what is considered good, setting aside matters of taste. And, if critics are honest, they can often discern that something is good, even if they don’t like it. Consider, for example, classical music. Someone way strongly prefer Jazz but still be able to recognize the excellence of an orchestral performance of a great work of music. Also, consider that as bad as we often feel about the world, it is amazingly good. There is too much goodness in the world for it to be an accident. Ganssle argues that the goodness we desire and often find is best explained by Christianity.

Part Two outlines how goodness factors into our desires and how Christianity fulfills our desire for goodness. Everyone wants good things. This, of course, is something of a tautology because we often define what we want as good and good as something we want. There is, however, a great deal of commonality among humans as to what is considered good, setting aside matters of taste. And, if critics are honest, they can often discern that something is good, even if they don’t like it. Consider, for example, classical music. Someone way strongly prefer Jazz but still be able to recognize the excellence of an orchestral performance of a great work of music. Also, consider that as bad as we often feel about the world, it is amazingly good. There is too much goodness in the world for it to be an accident. Ganssle argues that the goodness we desire and often find is best explained by Christianity.

The third part discusses beauty. Much like goodness, beauty is commonly sought and found more frequently than we can admit. Christian teaching holds that beauty both honors God and points us toward God. Beauty is superfluous, it is unnecessary, but it is an amazing gift from God. When we yearn for beauty or find it unexpectedly, we should see the reflection of the Christian faith.

Part Four covers the relationship between the desire for freedom to Christianity. Humans, universally, long for freedom. Even advocates of oppressive economic systems like socialism typically claim their desire to force others to live according to certain social dictates is really an attempt to free others from want and desire. Freedom is a universal desire. Often, we find that freedom in knowledge of truth. We want to know what is. We long to understand. That’s the foundation of modern science, of poetry, and of so much that we do. Humans also hope for freedom in the future. That hope is explained by Christianity. Our innate human desire for freedom is best explained and fulfilled by the radical reality of the Christian faith.

Analysis and Conclusion

Certainly, the above four paragraphs fail to do Ganssle’s volume justice. His well-crafted essays build a cogent argument and make a compelling case for believing in Christianity. He shows why it is so satisfying to be a Christian.

This volume is encouraging to those in Christ, who struggle with faith and are sometimes looking for a deeper sense—beyond the evidential proofs—of why Christianity is compelling and true.

Our Deepest Desires may also be a useful volume to put in the hands of someone who does not find the point and counter point of apologetics arguments helpful, but needs to see the grandeur of Christianity.

Ganssle’s volume deserves a place in the library of the Christian. In fact, in some locations, this volume may be best bought in quantities for distributions for those exploring the Christian faith.

The portrait Ganssle paints of Christianity is beautiful and compelling. It is a delight to read and will bear re-reading in the future.

Our Deepest Desires: How the Christian Story Fulfills Human Aspirations

$13.20

By Gregory E. Ganssle

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Note: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

A Small Book About A Big Problem - A Review

Sometimes short books can be some of the most helpful. Ed Welch recently published a diminutive volume that promises to be instructive for many people.

The title of Welch’s latest volume is, A Small Book About a Big Problem: Meditations on Anger, Patience, and Peace. Really, the title writes a large portion of the review.

This volume consists of fifty brief devotional meditations to help people consider the problem of anger and impatience, and to pursue a godly peace. Welch addresses the topic with his characteristic clarity and biblical insight. He clearly explains the nature and typical underlying causes of anger, with helpful techniques for subverting the attitudes and behaviors that often lead to anger.

Thankfully, Welch does not address the topic of anger as a fundamentally behavioral problem. Certainly, anger has behavioral aspects, but it is actually a spiritually rooted sin. With the obvious (but exceedingly rare) exception of “godly anger,” human anger is sinful. Each of us struggles with it in differing degrees, with different symptoms, and for different reasons. However, the struggle with anger is unavoidable.

The solution to an indwelling sin, like anger, is to change one’s character. That is, anger is not usually simply a knowledge problem. This makes the format of Welch’s book very appropriate. The book has fifty daily readings. Each of them is only a few pages long in this gift-sized book. Many of them have questions for further thought embedded in them.

It would be easy to read this small volume in an hour. But the book is intended to be digested over weeks. Perhaps even repeated several times. The result should be the beginning of the heart change and soul formation that will encourage the gospel to shine through instead of anger.

Although we try to rationalize it away, anger is a denial of the power of the gospel. Anger is nearly always driven by a sense of offended personal dignity: “I wasn’t treated appropriately” or “Did you see what that person did to my child?” These are perfectly understandable responses to inconveniences and even the sin of others, which we are certain to encounter in this fallen world.

However, the gospel tells us the story of the one who was entirely without fault and took the penalty for our sin on our behalf. That story is of one who never sinned and whose anger, when he was anger, was truly righteous. In fact, the center of the gospel is that Christ took the just wrath of God on our behalf; he stood in the way of the ultimately justifiable anger in the universe so that we wouldn’t be destroyed by it.

In light of the gospel, we have no basis for being angry at the sins of others or at the inconveniences of this world. How can we who have been forgiven so much not forgive those who sin against us?

This is the sort of message Ed Welch proclaims over and over again in his little book. It has a mix of theological truth and practical application based on that truth. The result is a helpful little volume that can help to change the reader’s heart and encourage his or her pursuit of holiness. That makes this small book an important one and a resource that pastors and other ministry leaders may find useful to recommend.

A Small Book about a Big Problem: Meditations on Anger, Patience, and Peace

$17.97

By Edward T. Welch

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Note: I was given a complimentary review copy with no expectation of a positive review.

Irenaeus of Lyons - A Children's Biography

I’ve found biographies to be very important for my own spiritual development. Ideas and lives of people who have lived well before my time often provide the wisdom I need to navigate present difficulties. It’s been important to me to inculcate an appreciation of biographies in the hearts of my children. I do this by reading them YWAM biographies in the evenings to my children and also by sharing the excellent biographies from Reformation Heritage Books in the Christian Biographies for Young Readers series.

The latest entry into the RHB series is Irenaeus of Lyons. Simonetta Carr authored this significant volume about a lesser known by exceedingly important hero of the Christian tradition.

Irenaeus reads a bit differently than some of the other volumes in this series, seeming to be less narrative and more like the sort of non-fiction informational book that young boys often love. This made sense in light of Carr’s comment in the Acknowledgments, “This was probably the hardest book I have ever written, because we know so little about Irenaeus’s life. His theology is very important, but I had to work hard to ensure this book will be good for more than just putting my young readers to sleep.”

Carr’s efforts have borne fruit for, in fact, this book is just as delightful as her earlier volumes like Martin Luther and Marie Durand. Though there are differences in the manner of carrying out her task; we simply know less about the life of Irenaeus, and much of his life has been passed down in sometimes-questionable stories. However, Carr has done well to the story as we know it.

Irenaeus was a very early figure in Church History. He was a student of Polycarp, who was himself a disciple of John. Irenaeus was, therefore, one of the people trying to sort through Scripture to discern the true nature of Christian doctrine. Among Irenaeus’ most significant works are his Against Heresies, in which he argues in opposition to Marcion’s theological revisionism. Though it is sometimes hard to explain theology to children, Carr does well in bringing the conversation to a level that young children should be able to understand (not to mention their parents).

Irenaeus was not simply a theologian huddled in his ivory tower, however, he was also a pastor engaged in shepherding a congregation in Gaul. This biography relates the story of Irenaeus’ faithful work in an area troubled by persecution and danger from the invasion of the Germanic tribes. The portrait that emerges is of a doctrinally faithful Christian who lived a life devoted to God, which serves as a benchmark for those that come after.

The story is well-told and the book is finely produced. The hardback volumes are durable, which make these books possible to share between generations. The illustrations are colorful, with a mix of photos and paintings. Thus, the reader gets images of how things look now in addition to artistic renditions of the historical scenes. The volumes are really a treasure for the contemporary church.

Irenaeus (Christian Biographies for Young Readers)

$18.00

By Simonetta Carr

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Note: I received a gratis copy of this volume with no expectation of a positive review.

Recapturing the Wonder - A Review

We are lost in a world that has largely lost its wonder. Small rectangles of sand and copper steal our attention from sunsets, changing leaves, and the very image of God that sits before us at the dinner table. The chemical composition of our food, often merely the presence or absence of some ingredient, is more interesting than its savor and preparation. The many little natural spectacles deemed near-miracles by previous generations have been explained scientifically, and are thus bore us. We are jaded and blind to the spectacular in a world filled with wonder.

This should never be, especially for the Christian, but most of us fall into the malaise of modernity that saps the glamour from the glory-saturated world around us. We succumb to the continual bombardment of media, entertainment, and fragmented attention that reduces our ability to perceive the holistic wonder of creation.

Mike Cosper’s book, Recapturing the Wonder: Transcendent Faith in a Disenchanted World points us solidly in the right direction to fix what ails prevailing culture.

Summary

The book is broken down into seven chapters with a distinct introduction and epilogue. Each of the chapters consists of a prose explanation of what the problem is with a paired pathway that provides practical steps to diffuse the damage done by our loss of wonder. Cosper identifies seven problems: (1) disenchantment; (2) religiosity; (3) excessive self-awareness; (4) busyness; (5) unwarranted feelings of scarcity; (6) lack of community; (7) unregulated lifestyles. The pathways offer solutions: (1) re-enchantment; (2) grace; (3) seeing Scripture as alive; (4) withdrawing with God; (5) practicing abundance; (6) holding feasts; (7) creating a rule of life.

The bare lists in the paragraph above do little to convey the helpfulness of Cosper’s book. He really gets the wasting sickness that is modernity and its wayward children. His suggested solutions are not novel or New Age solutions, but delves into historical practices of the church to find solutions that were and are intended to make us more human.

Analysis and Conclusion

Few, if any, will apply Cosper’s program in whole. However, even if a reader gleans one or two selected practices, the benefit is likely to be significant. Re-enchantment has the potential bring joy back into life because trees are beautiful and the sky is alive. Understanding grace renews the sense of hope and lifts the weight of guilt. Experiencing the liveliness of Scripture blesses the reader who encounters a living God. All of these are very helpful.

One of the more intriguing practical suggestions in the volume is to hold a feast. Not a potluck, as most Baptists have experienced in full, but a massive meal with few distractions, bountiful food, and a purposed focus on the goodness of the One who gave it all.

Perhaps the most powerful idea in Cosper’s arsenal is of creating a distinct pattern of life that intends to inculcate godliness and communion with God. Here Cosper relieves the medieval monastic practices of their dutiful obligation and supplants it with the original purpose of the formal structure, which was to form the character of the monks. A rule of life doesn’t earn salvation; it furthers sanctification.

Recapturing the Wonder is a book that warrants reading several times. A first pass, perhaps, to diagnose and gain a sense of the whole. A second, deeper exploration that is supposed to determine which practices will be most helpful and can be best applied in your situation. It may be helpful to digest the book slowly with a spouse or with a group of friends with the intention of implementing practices incrementally that can restore a sense of humanity.

This is an excellent book. It can be read quickly and dismissed, but it has potential for enduring value. This is the sort of book that provides just the sort of remedy our harried society needs.

Recapturing the Wonder: Transcendent Faith in a Disenchanted World

$13.36

By Mike Cosper

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Note: I was given a gratis copy of this volume by the publisher with no expectation of a positive review.

To Be Where You Are - A Review

I’ve wrestled for years with my thoroughgoing enjoyment of Jan Karon’s stories about Mitford, NC and the hijinks of the population of that mythical town. After all, I’ve got an undergraduate degree in English literature and now a Ph.D. Certainly I should prefer cutting edge masterpieces that might someday find their way into the literary canon and are laced with esoteric symbolism. It might be alright if I dip my toes into the mystery stories of someone like Dorothy L. Sayers, who has the academic respectability of an MA from Oxford, but it can’t be ok to enjoy light fiction like Karon’s. Can it?

I’ve decided there is good reason for all of us to like Karon’s stories, even if they don’t rise to the level of literary sophistication of a postmodern novel. (And, perhaps that is another solid reason for us to enjoy them with integrity.) Karon’s stories tell a beautiful story well, reveal something of what it is to be human, and leave us longing for a better world. She has created a world that struggles with the same sullied circumstances that surround our reality, but she weaves in an ever-present theme of hope. Karon shows us what life with hope looks like.

Her latest book, To Be Where You Are, picks up very shortly after her 2015 novel, Come Rain or Come Shine, which told the story of the wedding of Dooley and Lace. This story seems to focus on Lace and Dooley, too, but it weaves in significant story lines from Father Tim and Cynthia. For those who have followed the series from the beginning, this volume manages to involve most of the major characters and bring memories to surface through brief vignettes and casual comments about their activities. In that sense, this volume is like comfort food that reminds us of home and makes the reader feel warm inside.

Much like In the Company of Others, there is no major movement in the plot of To Be Where You Are. However, unlike the novel set in Ireland, Karon’s latest effort is a page turner. Every chapter leaves the reader wondering what will happen next and earnestly wanting to know. The difference is that To Be Where You Are deeply explores that sense of longing for companionship that unites the human experience. Her exploration of this primal theme through people at many stages of life pulls the reader in and makes this a thoroughly enjoyable book.

Without giving some of the more intriguing plot twists away, the theme of companionship comes through on many levels. We see the struggles of newlyweds, Dooley and Lace, as they try to figure out boundaries, communication, and all the things that tend to lead to tension after weddings. The continue with the process of adopting the young child, Jack, who first appeared in the previous story. J. C. Hogan has to work on his level of romantic effort to avoid losing Adele due to indifference. Father Tim and Cynthia explore their unique roles post-retirement, but continue to grow together. These are just some of the many relationships that continue to highlight the desire of friendship, love, and family.

To Be Where You Are reminds us that it is just about enough in life to have someone that loves us. We need food, clothing, and shelter, of course. But humans are social creatures who continually yearn for a sense of belonging. The message is fairly clearly revealed: company is better than accomplishment and the comfort of love needs to be enjoyed, cultivated, and treasured.

In this volume, Karon again explores some of the difficult life issues many of us face. Money troubles, family tension, professional stress, death, infertility, and longing. Writing as a Christian, Karon could easily give in to the temptation to simply pray the struggles away. But she doesn’t. The gospel is evident, both through explicit statement and repeated examples, but it is seldom presented in a heavy-handed way.

Instead of simply making every hard-hearted character experience salvation by the end of the book, Karon just keeps providing illustrations of what the gospel might look like in life. She keeps pointing toward what it looks like to live with hope. That is true throughout the Mitford novels, but in this volume she shows us how living with a sense of gospel hope can help us to love other people—even the unlovely.

That’s the power of this volume. Karon does a masterful job in showing the readers a small piece of what it might look like to be an authentic gospel-saturated Christian. Not the sort who has his or her likeness enshrined in a cathedral window, but the sort of Christian who lives a regular life and wakes up one day to hear the Master say, “Well done, thou good and faithful servant.” That’s the sort of gospel hope that the world needs to see so much more of.

To Be Where You Are (A Mitford Novel)

$18.28

By Jan Karon

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Note: I was granted a gratis copy of this volume with no expectation of a positive review.

Economics in One Lesson

If I could recommend one book for everyone to read to grasp the connection between economics and public policy, it would be Henry Hazlitt’s volume, Economics in One Lesson. It offers a basic, accessible explanation of why so many attempts to regulate the economy don’t work. Though laws are certainly necessary, the failure of many laws is due to a focus on the legislature’s immediate intentions rather than the long term impact of the proposed policy.

Though the book is not a theology of economics, its main thrust resonates with scriptural principles. The reader does not have to agree with all of Hazlitt’s policy preferences to recognize the value of his long-term view of the universal good and see how they help fulfill authentic justice.

Hazlitt’s One Lesson goes like this:

“The art of economics consists in looking not merely at the immediate but at the longer effects of any act or policy; it consists in tracing the consequences of that policy not merely for one group but for all groups.”

Basically, Hazlitt’s lesson boils down to two principles: 1) thinking about the long term good instead of the short term good and 2) taking everyone’s good into consideration. Both of these principles resonate with Scripture.

First, let’s look at taking the long view on economic decisions:

Some advocates of so-called social justice, including some Christians, argue that immediate action to change significant economic policies in order to provide a rapid solution to a perceived economic problem is necessary. In many of these cases, however, the long term impacts of the new policies are not fully considered.

Looking for long term consequences instead of focusing on short term effects is biblical.

For example, Proverbs 21:5 states: “The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty.” (ESV)

Interpreting Proverbs is a bit tricky since they are not absolute, universal laws, but general truths that may have apparent exceptions. However, without pushing this text beyond its primary meaning, it is clear that long term planning is being lauded by the author of this proverb.

For another example, consider Luke 14:28–30: “ For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’” (ESV)

The context of these verses is about the cost of discipleship, but Jesus is urging his audience to consider the long term costs of their discipleship, not just the apparent immediate benefit. That Christ uses an economic example to illustrate his spiritual point demonstrates the validity of the economic principle.

Second, the concept of the good of all, not just a favored group, should be considered:

Some Christians try to argue that social structures should be preferential toward the poor or others who have real or perceived disadvantages. For example, in the minds of some activists, social justice requires progressive taxation and redistribution of wealth in order to benefit the poor. The rising tide of socialism among the “young and woke” crowd seeks to confiscate and redistribute wealth according to their desired social order, which is intentionally designed to harm the rich (or those that they choose to label as such).

The Bible, on the other hand, indicates that social structures should be oriented toward even-handed justice. Consider Exodus 23:2–3: “You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, nor shall you be partial to a poor man in his lawsuit.” (ESV)

The passage then goes on to explain that you can’t passively ignore the good of your enemy by failing to return his lost property (vv. 4–5), that you should not lean toward the benefit of the rich against the poor in seeking justice (v. 6–8), and that the sojourner, the foreigner in your midst, should not be oppressed. Justice is the main theme.

As a second example, consider Proverbs 22:16: “Whoever oppresses the poor to increase his own wealth, or gives to the rich, will only come to poverty.” (ESV)

It is apparent that manipulating social structures for the benefit of a special interest group is not a path for universal justice. This means that creating a system that benefits the rich is bad (and this is a major danger of our current system of crony capitalism), but that attempting to punish the rich through taxation (as socialism tends to do) is also evil.

The basic thrust of these passages is that social systems, including economic systems, should be oriented toward even-handed justice.

Though more could be said about Hazlitt’s One Lesson, I have come to the conclusion that there is warrant for claiming that Hazlitt’s principles resonate with biblical justice. His examples help show why some of the well-intentioned policies proposed by so-called social justice advocates are really detrimental to a holistic system of justice.

It is important, therefore, that we begin to seek a system that does not intentionally harm one group for the benefit of another and that we look at long term consequences, including systemic incentives created by social programs or convoluted tax systems. Only when we begin to ask these important questions will we be able to find legitimate answers to them.

Toxic Inequality - A Review

In the last decade or so, economic discourse on the left has begun to focus on inequality rather than poverty alleviation. Thomas Shapiro’s recent book, Toxic Inequality: How America’s Wealth Gap Destroys Mobility, Deepens the Racial Divide, and Threatens Our Future, explores that theme. Analysis like that in Shapiro’s volume relies on catching people at the stage after the Great Recession before they had fully recovered and blaming their lot on insufficiency of government regulation. Books like this do well for their cause to claim a crisis for their advantage.

There are basic ideas that Shapiro relies upon that are flawed. He speaks of “tax expenditures” when dealing with exemptions, cuts, and other deductions in the tax code. This is indicative of an underlying assumption that the state is the primary owner of all property and has the right to determine who should get to keep it or not. He also simply assumes that inequality is fundamentally immoral, which he makes no effort to defend.

Despite these assumptions, the book does highlight problems that deserve common concern, even if the solutions differ from those that are likely to be successful in the long run. The fundamental problem is not that rich people have too much, but that the poor are significantly disadvantaged by their poverty. The poor are, in many cases, cut off from adequate (there will never be equal) opportunity to flourish merely because of their poverty.

That should raise concerns among people across the political spectrum. Some of the case studies that Shapiro highlights reflect the logical outcomes of choices made by the subjects of the study. There are several instances that his subjects made irrational decisions and reaped the whirlwind during the financial crisis. However, there are many more cases where circumstances beyond the control of the individual or family drove negative outcomes or closed doors.

Shapiro’s book emphasizes the ongoing changes in the job market, which should be a significant concern to us all. Upper and lower skill jobs are increasing in number while middle skill jobs are largely being outsourced or automated. This is creating a narrower window for people to climb the social ladder, as the gap between low and high skill often involves a significant capital investment for a college education. This represents a challenge our factory-style schools need to adapt to, but also one which lower income, lower funding districts will increasing have difficulty overcoming.

The data in this book is sound and points toward the need for meaningful action on the part of society to seek to increase opportunities for success for those on the bottom end of the financial spectrum and their children. Some of the means that Shapiro suggests to solve the dilemma are likely to lead to worse conditions and be financially unsustainable. For example, Shapiro argues for the creation of make-work jobs by the government designed to inspire full employment. He also argues for increasing the already often unsustainable defined benefit pension plans, like those offered by many municipalities. Additionally, increasing the ability for unions to force people to join is a proposed solution. This assumes that unions always use their dues well, represent the interests of their members effectively, and facilitate authentic human flourishing. In short, many of Shapiro’s suggestions are more likely to exacerbate the negative attributes of our present economy, though they are well-intentioned.

Although the solutions are questionable, Shapiro reveals are real societal problems that need to be addressed. These are just the sorts of issues Ben Sasse was attempting to address in his recent book, The Vanishing American Adult. This conversation needs to continue as we work together across political lines to address the significant problem of the dissociative impact of poverty in our society.

Toxic Inequality: How America’s Wealth Gap Destroys Mobility, Deepens the Racial Divide, and Threatens Our Future

$15.12

By Thomas M. Shapiro

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The Road to Serfdom - A Review

One sign of a classic book is that the critiques it offers remain valid for years after being penned. F. A. Hayek’s famous book, The Road to Serfdom, demonstrates that quality. As the battle continues to rage between advocates of free market systems and various forms of socialism, Hayek’s diagnosis of the likely end of directed economic systems—namely, tyranny—illustrates why advocates of markets have not simply rolled over and played dead, despite the economic and social realities of economic problems.

Another sign of a classic book is that it has explanatory power and offers brief summaries that could have been expanded to book length treatises. The Road to Serfdom contains dozens of examples of succinct statement of a deep, complex economic and social problems that arise from attempts to plan the economy.

The book, overall, is a masterpiece that deserves to be read and that contemporary supporters of socialism should be forced to reckon with. A few points, however, arise from the wider tapestry of the work that deserve especial note.

First, contrary to popular representations that attempt to associate free markets to National Socialism, Hayek shows that the fascism promoted by the Nazi’s was an exacerbation of the socialist ideals that had been embedded in German society for several generations rather than a market response. This, of course, violates Godwin’s Law by invoking the Nazis. However, to be fair, the volume was written during World War II. However, the close connection between the totalitarianism of Nazism, much like Italian fascism and Stalinist communism, is a significant point of the entire volume. Attempts to plan the economy centrally lead to tyranny of various degrees.

Second, Hayek is careful to differentiate the welfare state from economic socialism. He actually lauds the work of the British safety net in helping to ensure the basic needs of people are met when they are out of work. At the same time, he cautions against welfare efforts that that undermine the market.

An element that is missing from Hayek is a discussion of why liberty is a worthy end. That is, after all, the great advantage he lauds in the market system. Despite its inequities, the market system enables a greater freedom of choice for people. He argues for individualism, which is not quite the bogeyman contemporary opponents of markets make it out to be, but an effort to value the individual and to assert the rights of the individual even amidst the collective. Because of this lack, this work by Hayek is open to criticism that it can result in atomistic selfishness, but there are answers that are implied by the context. Hayek represents there are limits to human freedom, which should be enshrined in law. He is, therefore, not arguing for a Randian version of anarcho-capitalism. Hayek also recognizes there are externalities (like pollution) that may need to be regulated apart from market influences.

In short, despite the lack of explicit reasoning about certain moral assumptions, the market economy that Hayek lauds in this text is a far cry from the strawman constructed by many of capitalism’s critics. It is also quite a distance from the dangerous individualistic vision of market participation that is offered by some of the free markets popular supporters. There is a moral thickness to Hayek that, while still falling short of biblical adequacy, represents a better foundation than many, both supporters and detractors, assume.

A strength of the text is that Hayek shows that good intentions in economic planning do not make up for the inability of humans to adequately plan. The range of social goods that are valued by different people make it impossible for central planners to prioritized the preferred goods of the population, since there will always be competition between those goods. The priority of goods must, therefore, be imposed rather than derived and will thus lead to the constraint of reasonable and warranted freedoms of many to meet the goods of the empowered few planners.

Here again, the lack of an ethical consensus that can drive the social action of the planners reveals that economic reasoning is second order. That is, moral virtue must precede the economic system. Any economic system is doomed to reveal the moral failings of its constituent members. Hayek’s argument and historical economic evidence reveals that markets have the best internal mechanism for mitigating vices apart from centralized planning. Still, a market driven by an immoral people will merely enlarge their immoralities. There is, perhaps, greater danger in enforcing evil as an intended “good” in collectivist economics that makes the ability in a market system of to refuse to participate in immorality preferable.

Hayek also reveals that today’s arguments that “socialism must be implemented because of impending doom” is nothing new. There is nothing new under the sun. Human nature is consistent in any economic system. Our task is to work toward the best possible system of economics that will encourage human flourishing. There are many who believe, as Hayek does, that free markets tend to do that better than various forms of collectivist economics.

The Road to Serfdom: Text and Documents--The Definitive Edition (The Collected Works of F. A. Hayek, Volume 2)

$9.83

By F. A. Hayek

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Protestants - A Review

Alec Ryrie’s recent volume, Protestants, is an immense project that attempts to survey the impact of Protestantism over the past five hundred years. Ryrie is, himself, a licensed lay preacher in his Anglican church. He is also a professor of the history of Christianity at Durham University.

Attempting a project this broad in scope is brave. In five hundred years, Protestantism has gone from a local attempt to correct theological errors of Roman Catholicism to a worldwide movement that has strong theological, social, and political emphases. Any project of such expansive scope will be subject to common criticisms that it makes generalizations, skips key points, and does not satisfy the desires of those with a pet theory about a topic. To cover every possible topic in perfect detail would have made this book tedious and impenetrable. Some of those criticisms are valid, however, and I will point to some areas of particular weakness in this review, but the book deserves consideration beyond such simple dismissals.

Summary

Ryrie attacks his enormous task in three movements. In Part I he deals with the contours of the Reformation Era, beginning with Luther and considering the various reformations that spread through Europe. This was the strongest section of the volume, as Ryrie weaves together the threads of history into a representative tapestry. Part II focuses on what Ryrie calls the Modern Age, which includes Pietism, the sin of human slavery, American Protestantism, the rise of liberalism, the German Nazi crisis, and American religious politics. Clearly in this selection of topics, there is a great deal Ryrie skips. His selections show something of his intentions through the volume. In Part III, Ryrie addresses a handful of examples of Protestantism in various corners of the globe, including South Africa with a focus on Apartheid, Korea and its evolution of a prosperity gospel, Chinese Protestantism, and Pentecostalism. His Epilogue attempts to tell the future, revealing his hopeful anticipation of changes in Protestantism to come.

With such an expansive topic and, possibly, a strong desire to get the volume finished during the year of the 500th anniversary of the Protestant Reformation, it is little surprising that Ryrie relies much more strongly on secondary and tertiary sources to write his volume. He includes some primary sources, but there are clear cases, as with his depiction of Zwingli’s understanding of the Lord’s Supper, that Ryrie sticks to the mainstream theories, which are obviously inaccurate to those who have read the primary source. Such an approach is understandable, but it severely limits Ryrie’s ability to deal with topics about which he is apparently largely unread.

One such example is in Ryrie’s treatment of Fundamentalism. Though he opens the volume professing to attempt to treat movements fairly, writing, “Condemning ugly beliefs is easy, but it is also worth the effort to understand why people once believed them. If we are lucky, later ages might be as indulgent toward us. We all live in glass houses.” However, he dismisses Fundamentalism as a “mood” and not a doctrinal movement. In other words, Fundamentalism is a psychosis. These are the marks of someone who is critiquing a movement that he despises, has not bothered to research, and thus has not adequately considered. To say there are excesses in negative attitude among Fundamentalism is certainly true, but to dismiss the doctrinal heart of the Fundamentalist dispute with modernism is sloppy.

Analysis and Critique

Significantly absent from Ryrie’s lengthy tome is a chapter focused on the influence of Protestant missions. He engages in occasional discussions of the topic, but the central thrust of the volume is the sociological impact of Protestantism on history rather than on the concern for conversion. In fact, most of the discussions of missions in this volume are negative, describing missionaries in largely imperialistic terms, which is a sometimes-fair, but incomplete depiction. He largely skips the positive impacts that Protestant missionaries have had through their social reforms, and he certainly does not talk about the concern of so many Protestants to preach the gospel that many may not suffer the fires of Hell. Whether it is by design or default, Ryrie’s presents a Protestantism that is entirely devoid of the gospel which compelled Luther to seek reformation of faulty doctrines and inspired many to give their lives for their faith.

The portrait that emerges from Ryrie’s Protestants is one of an ever-adapting religion that lags somewhat behind the cultural winds, but always follows. In fact, his Epilogue is a hopeful prediction that will be exactly the case. However, it should be clear that Ryrie’s portrait is not of the forms of Protestantism that still feel strongly connected to their roots in the Reformation. Rather, Ryrie argues that Protestantism “is not a doctrine or theology. Defining it that way is usually an attempt to exclude people. . .” That approach enables Ryrie to trace out the influence that Protestantism has as it has morphed and migrated throughout the world. If the purpose of the book is to survey how people who have been impacted by movements that were influenced by those who attempted to reshape Christianity half a millennium ago, then it has accomplished its purpose. Such a book would say little about the content of Protestantism and a great deal more about the social influence of an event. However, Ryrie’s purpose seems to be something more than that.

The story that Ryrie is telling has a moral that begins to appear in his recounting of the evolution of liberalism. Ryrie makes his point explicit in the final pages of the book. One central theme is that it is not necessary to take the Bible too seriously to consider oneself a faithful Protestant. (His repeated bashing of inerrantists, whose actual beliefs he never considers, and Fundamentalists reveal this early on.) This leads to the more significant idea that Protestantism is descended from orthodox Christianity, but not significantly moored in that. Ryrie sees the liberalizing trend of culture as the final destination of all Protestant Christians. Thus, he seems to be saying, ethical revisionists should feel free to patronize churches (in both senses of the word) while the amorphous religion comes around to contemporary, culturally compatible doctrines. By ignoring evidence to the contrary, his conclusions are entirely plausible. And, by ignoring the possibility that extensive changes can actually sever a movement from rightful claims to a historical root in the Reformation, Ryrie’s conclusions may indeed salvage an anemic form of Christianity in the eyes of those who long to see it shaped by the waves of culture. Ryrie is telling a story that sounds a great deal like Niebuhr’s category, “Christ of Culture.” If Protestantism is primarily a social movement, the Ryrie’s predictions may be accurate, but those seeking a theological interpretation will likely question his prognostications.

Ryrie’s book is well written. The first part is quite well done, with engaging prose and even-handed interpretation. This is the sort of volume that will likely find its way onto a public library shelf, and which may serve as a launching point for a conversation. It will provide comfort to the culturally comfortable Protestant Christian, and potentially fuel criticism among those who want Christians concerned with historical orthodoxy to evolve faster. As such, this is the sort of volume one should read because of its potential for conversation in the plane or over the water cooler rather than as a normative interpretation of the history of Protestantism.

Protestants: The Faith That Made the Modern World

$19.95

By Alec Ryrie

NOTE: I received a gratis copy of this volume with no expectation of a positive review.