Ecumenism As Faith Praxis to Address The Culture of Greed

Ecumenism As Faith Praxis to Address The Culture of Greed (Feb.2014-Revised and updated January 2017) — Vonnie E. James Writer Vonnie E. James Revised and updated January 2017 This paper was first presented as a final paper for the Global Ecumenical Theological Institute, in February of 2014. This paper of 2017 is a revised, updated version.. Introduction Ecumenism is the movement towards worldwide Church unity. From a Caribbean perspective this means various faith groups of the Christian tradition, working together to address socioeconomic, political, cultural and religious-spiritual factors which affects the world. A major vice that affects the world is greed. The Ecumenical movement has a major part to play in addressing and if possible alleviating the culture of greed that has plagued humankind from the beginning of human history. The ecumenical movement in its principle and faith praxis presents to the world an alternative paradigm for human system of economic interaction and cohabitation, which operates on the biblical ethics of neighbourliness and love. The New Testament writers presented this concept as the Kingdom of God. Using the both the Hebrew and New Testament scriptures, this paper attest that the Church should address the culture of greed and where possible eliminate this culture by presenting the Kingdom of God as the ethical standard by which people exist. Theology of Ecumenism At this point it is necessary to establish a theology of ecumenism. The World Council of Churches (WCC) uses John 17.21-26 passage ("that they may all be one... so that the world may believe") as the main scripture for ecumenism (The WCC as an impulse for renewal, 2013 p. 3716). This is important for at least two main reasons. The first and most obvious is that ecumenism is grounded biblically, and as a result, it is not affected by time and space. Second however, is that the Church expresses itself differently in different geopolitical and social locations. Thus, it is important for people to know different expressions, still does mot equate to differing agendas. Rather, while there is diversity, there is unity in agenda. The Church agenda still remains; to be the redemptive expression of God in the world. In other words, the continued expression of the incarnation Christ in the affairs of humanity (John 1). Jesus, biblical theology and orthodoxy declare this. To illustrate, The Nicene Creed declares there is, “One, Holy, catholic and Apostolic Church” (Burn, 1909). Further, the early church model gave us examples of the church in action as it dealt with issues of doctrines, controversies and heresies. The recognized birth of the ecumenism movement however, happened in the 20th century Church. It arose out of the World Missionary Conference (1910) movement as an evangelism tool, because church division hindered world mission. Political fear and post war reflection started the second movement. Kasper in his reflection, “Current Problems in Ecumenical Theology” (2003) notes that it was bold Christians who during concentration camps, discovered their own commonalities and fought together against totalitarian terror. The founding of the World Council of Churches (WCC) in Amsterdam (1948) was the third major thrust in the ecumenical movement. The preceding historical records indicate that a theology of ecumenism came into being through various factors. The first; an amalgamation of early church history and human inquiry, second; socioeconomic, political, cultural and religious issues facing the Church and community at those times, and third; the need to establish the Kingdom of God in the now, where the Kingdom of God is simply the Jesus of Nazareth ethics taking root in all aspects of human lives. Now that ecumenism has been highlighted, the next paragraphs will address the issue of greed. Greed : A Vice Greed is a human vice. It operates on a different social and spiritual ethic of love and neighbourliness. It is unbiblical and is listed as one of the seven deadly sins. From the New Testament perspective, Jesus condemned greed because greed is destructive to self, others and presents a false expression of God’s role and rule in the world. It is the antitheses of love and neighbourliness. In a localize way, to describe someone as greedy is to say this person posses a tangible or intangible gift, but desire more, without regards for someone else. In essence, someone wanting or desiring more than is necessary for his or her basic needs. Raiser1 (2009) defines greed as “the desire to have more than one’s legitimate share of goods.”Because Konrad Raiser, “Theological Considerations regarding a Wealth/Greed line”, a paper prepared for a consultation in Geneva, 7 December 2009. See his article based on that paper in this issue of Ecumenical Review. 1 resources are limited, “the desire to have more” if not kindled, will eventually violate another’s right. Greed is manifest in various ways and faces throughout the world. In the following chapters this paper will give a biblical, historical and contemporary context of this, using the economic theorist concept of empire system. Greed: A Biblical Perspective The Bible has a lot to say on greed. Throughout both the Hebrew text and the New Testament Scriptures, greed has always been seen as a negative biblical vice. The Psalmist speaks about it by saying, “For the wicked boasts of the desires of his soul, and the one greedy for gain curses and renounces the Lord” (Psalm 10.3, ESV). Here the Psalmist infers that humans cannot be greedy without hurting themselves, their neighbours and God. Sometimes the sin against self, others or God is subtly, other times it is arrogant and brass. Gospel writers articulate this further by repeating the words of Jesus who said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matt. 6.24, Luke 16:13). The prophet Jeremiah speaking on the behalf of God said, “For from the least to the greatest of them, everyone is greedy for unjust gain; and from prophet to priest, everyone deals falsely” (Jeremiah 6:13). This last accusation gives a full picture of the perversity of the human condition. It alludes to the fact that greed is a potential character flaw that affects the human person regardless of his socioeconomic, political, religious, cultural, racial and ethnic status. The need for the Kingdom of God to replace this perversity is ever urgent and pressing.The next chapters will address greed and its implications on the world. Greed : World Economic As stated earlier greed has been part of the human experience for a long time. Disguised as empire system, the Jews experienced this evil and destructive phenomenon as early as 167 b.c.e. (Portier-Young, 2011). In addition, a reading of the New Testament scriptures will show that Jesus, His disciples and people of the Early Church all faced this greed ethics in the form empire systems. In analyzing the 16th century Reformation, this writer argues that the religious authority of the day lived an ethic built on greed as the root. For example, if there were no desire for gain; that is the charge for indulgence, then the practice would have collapsed before the reformation. Greed was the vice, which called and drove the Berlin Conference. The “Berlin Conference” of 1884-1885, was a time in human history, where some European nations met to divide the continent of (West) Africa (foster, Mommsen & Robinson, 1988). It topped as one of the most notable expressions of human arrogance, disdain and disregard for the neighbour. While social and economic theorists call this system empire, theologically and for theologians that action was driven by greed. Similarly, this writer argues that the Translantic Slave Trade was conceived, built and propagated on greed. While the idea may seemed far-fetch, credible authorities and educational institutions on the subject have voiced the same claim. For example, during an Emancipation Day celebration and the launch of her book2, 1st August 2008, Professor Irene Odotei, President of the Historical Society of Ghana, shared the same view. Further, those at ‘The Regents of the University of Michigan3’ writing on the subject said: A second reason for the purpose of slavery is simply greed. English men saw a way to profit their pockets without having to do any work themselves. Transporting slaves began as a entrepreneur occupation for British seamen, starting with Sir John Hawkins in 1562 (3). It expanded to include England's greatest trademark, tea. Since tea is the national beverage of English businessmen needed to keep high quantities of their products. These products were largely produced in the tropics. European workers did not have the physical capability to sustain working in such harsh conditions. Many years later, the greed phenomenon still presents a clear and present danger to the world. This is regardless of the four types of economic systems: traditional economies, market economies, command economies, and mixed economies. Greed: Empire System Some presents the United States of America as the chief proponent of this greed ethic. It is now and has been for some time the principal power of imperialism, the Imperium Romanum of this post-modern era, according to the World Alliance of Reformed Churches (WACR) in their consultation report on "Theological Analysis and Action on Global Empire Today" report (2006). In addition, both Manly (2001) in “To Seek Justice and Resist Evil” and The Empire Task Group in “Living Faithfully in the Midst of Empire” (2007), assert this very conclusion. Therefore, because of the very nature of imperialism, this paper asserts that the root causes of imperialism and such systems is greed. 2 The 2008 book on the Trans-Atlantic Slave Trade is titled : “The Trans-Atlantic Slave Trade – Landmarks, Legacies and Expectations.” 3 See the source of this quote from http://umich.edu/~ece/student_projects/slavery/erica.html Greed has also been demonstrated as it related to the issue of reparations. Dawson and Popoff (20044) said that, …Opponents of reparations for Blacks …argue that reparations for Black slavery are a disastrous idea and …are motivated by …greed…” See an article, “No Justice - Just Greed”, by John K. Bates (2002). On the contrary, Britain, France and the Netherlands, are demonstrating greed, by refusing to take responsibility for crimes against humanity in what is dubbed the Trans-Atlantic Slavery. Notwithstanding, this argument, that the former slave colonial masters are demonstrating greed, has to be built systematically. First, this writer is operating on the theological premise that greed motivates all forms of evil, and in the Trans-Atlantic slavery case, such involved robbery, extortion,kidnapping and ultimately murder. Second is to say that the former slave trading nations became materially wealthy because of slavery; which was also stealing of the labour times of others; free, forced labour. Third however, is the crux of the issue;fear. European countries taking responsibility for slavery, would mean the possibility of a massive financial and redistribution of wealth from Europe to the Caribbean. This could lead to these European countries not only losing their material wealth but also their political power, pride and prestige on the world stage.See footnote5 Having mentioned the above, let us now examine the impact of greed on the Caribbean, as a specific region of the world. Greed: Impact on The Caribbean To speak about the effect of greed on the Caribbean seems to be an ambition venture. Some might even consider it an arrogant undertaking. This will be true if greed is discussed from a philosophical perspective only. However, like the previous discussion, this writer presents greed as manifesting itself in some ‘convenient’ economic systems and religious counterfeit of the world, which have wreck havoc in the lives of people. For example the mixed economy system which house the “Unholy Trinity.” The Unholy Trinity is a term coined by Richard Peter (2003) referring to the IMF, World Bank and World Trade organizations. This writer presents the Unholy Trinity as part of a vice in economic praxis that negatively affects the Caribbean and her people. When it is further metamorphosed, greed shows up as globalization. 4 Dawson, M.C. and Popoff, R. (2004) ‘REPARATIONS: Justice and Greed in Black and White’, Du Bois Review: Social Science Research on Race, 1(1), pp. 47–91. doi: 10.1017/S1742058X04040056. 5 https://www.washingtonpost.com/news/worldviews/wp/2015/05/13/does-france-owe-haitireparations/?utm_term=.96a2412d4f59 In the form of globalization, greed has had its effects on the Caribbean. Globalization has destroyed the Caribbean region’s socio-economic and political frames work (Ahmed, 2001), resulting in joblessness, high economic cost, and myriads of maladies. To illustrate let us look at Jamaica’s unemployment rate as of January 2013. That country’s overall unemployment rate is 13.7 percent. The unemployment data on Jamaica’s youths (14-24 years) is even worst (32.2%), according to the Statistical Institute of Jamaica (2013). Given these figures, what are the possible implications on life in Jamaica? This writer proposes that as a consequent of globalization, leading to unemployment and joblessness, crime and violence will be tempting options to be used as coping and survival strategies, especially for youth. Further, tertiary level youth may be unable to repay school loan. Family lives will be disrupted. The Church, community and country will be in crisis, without an intervention. These are the impact on only one country, because of the debilitating effects of greed on the socio-economic and political systems of the Caribbean. In fact, Muhammad (2002) in summing up the Unholy Trinity impacts on the Caribbean describes it as “anti-development”. Makwana (2006) even goes further, and calls for the decommissioning of the IMF, World Bank and WTO; the organizations that make up the Unholy Trinity. Greed: As Spiritual Abuse In the religious world, greed drives spiritual leaders (Luke 11:37-41) to misuse skills, gifts and talents given by God to the Church, to empower Church and community (Eph.4:11-16). In the Caribbean, the television added with the tool of psychology and the skill of negative manipulation, has become the choice medium that mostly international religious leaders use to exact money from ignorant and unsuspecting victims. This greed, expressing itself as the prosperity gospel, “asserts that believers have the right to the blessings of health and wealth, and that they can obtain these blessings through positive confessions of faith and through the faithful payments of tithes and offerings6” (Adeleye, 2013 Responding to the prosperity gospel). Preying on human depravity, hegemonic Christianity of the West passes of as gospel (FGuadeloupe, 2007). (Femi Adeleye is IFES Associate General Secretary for Partnership and Collaboration. Responding to the prosperity gospel, 2013, International Fellowship of Evangelical Students [IFFS]). 6 Religious leaders understanding the way people behave use the gospel framework (but not its substance) as a means to fatten their pockets and live lavish lifestyles. This paper present greed as the core vice in thee ideologies and philosophical underpinnings of the prosperity gospel. The following paragraphs will now address climate change with a perspective that it is a negative ecological impact of greed. Greed: On Climate Change7 Human greed has also taken its toll on the environment. The result is climate change. Climate patterns play a defining role in the natural ecosystems, and consequently a corresponding role in the human economies and cultures that depend on them. The report, Preparing for a Changing Climate, a Washington Department of Ecology project (April 2012) suggests that high levels of carbon dioxide and other gases, which trap heat, are warming the earth. Scientists dubbed this as global warming. The impact of global warming is staggering; rising sea levels; melting snow and ice; more extreme heat events, fires and drought; and more extreme storms, rainfall and floods. We see this in the Caribbean through more vicious hurricanes and so on. Hurricane Ivan 2004 (Grenada, Jamaica), Hurricane Emily 2005 (Grenada), the Haitian Earthquake of 2010 are all examples of a disruptive ecological system. Some people disregard the climate change theory. Others attack them outright. From the the Guardian Newspaper8 , climate change scientists said that these attacks cover five stages of climate denial: people deny the problem exists, others deny the fossil using countries are casing it, yet still others deny it is an actual problem. Yet still others take a fatalistic look at the problem claiming that it insolvable and or that if it can be solve, it actually too late to do anything about it. Shiva (2013) in Making peace with the earth, speaks about the ecological impacts of a world economic system built on greed, amongst others things. In this book she said, “Green economics needs to be an authentic green, it cannot be the brown of desertification and deforestation. It cannot be the red of violence against nature and people, or the unnecessary conflicts over natural resources”. Climate change is a long-term shift in weather conditions identified by changes in temperature, precipitation, winds, and other indicators. Climate change can involve both changes in average conditions and changes in variability, including, for example, extreme events. http://www.climatechange.gc.ca/default.asp?lang=En&n=65CD73F4-1 8 http://ecowatch.com/2013/09/25/greed-feeds-industry-attacks-on-climate-change/ 7 In lieu of these, and other grave realities brought about by greed, manifest as empire, hegemonies, transnationalism and so on, ecumenism as a faith praxis is needed to address the culture of greed. Greed: An Ecumenical Approach The question of whether ecumenism is able to address greed is a real one. This writer believes that ecumenism as a faith practice could address the issue of greed. He also is admitting that the issue of greed is complex. Notwithstanding, the writer is saying that an ecumenical faith praxis can address the culture of greed, because this has been done in the Caribbean region before. A look at how Caribbean ecumenism9 started will attest to this. Caribbean Ecumenism: The Social Context While many know how Caribbean ecumenism came into being; out of a need for liberation and survival of the Caribbean and its people in the midst of hegemonies and empire, few venture to connect the vice of greed with the need to form a Caribbean ecumenical movement. Yet during the era of the seventies the economic situation of the Caribbean was so dire, change was inevitable. Even Bob Marley, Jamaica’s reggae icon in “Talkin’ Blues” (1973, 1990) using lines such as, “I feel like bombing a church, now that I know the preacher is lying” or “Cold ground was my bed last night and rock was my pillow”, gave lyrical expressions to the Caribbean socioeconomic and political realities then. Ultimately what happened; representatives from various parts of the Caribbean met in 1971, for the Caribbean Ecumenical Council for Development (CECD) to address the socioeconomic and political issues affecting that region (Williams, 1994). Underneath the neo-colonial, imperial and hegemonic movement was the greed motivation; the need for more power, the need for more influence, the need for more control. Whatever name it was called, greed was the motivating factor. This writer is arguing then that greed is a spiritual problem and that during that era in the Caribbean’s life, faith praxis within an ecumenical framework helped address it. Greed: An Ecumenical Response In responding to the culture of greed, an ecumenical response is vital. Ecumenism shows that churches and other religious entity are willing to share what they have stewardship over, so 9 This paper leans strongly on another paper that yours truly (Vonnie James)wrote at the United Theological College of the West Indies, for Founders Week 2013, “Caribbean Theology: Ecumenism in the context of Empire.” that others may survive and live. For example, when we look at the Jerusalem Church experiencing its own difficulties, a willingness by other churches to share, help them cope (2 Cor.8). They share with the understanding, that the Jerusalem Church was their neighbour, and that the ethics of Jesus in demonstrating the Kingdom of God needed to be adapted and model in their lives. In the same way, the United Theological College of the West Indies was birthed out of denominations and the World Council of Churches (WCC) willingness to share. If greed was the underlying ethics, the College would not have been birthed. While these two action-examples were not fully ecumenist as we understand ecumenism today, the principle and the consequent praxis at these times demonstrated this spirit of unity in diversity, working together for a common goal; the glory of the Lord. The forgoing examples show that the advantages of an ecumenical approach are endless. For example, the old axiom of more people make the load lighter will be true. Therefore more churches working together can have a greater ministry impact over a larger geopolitical space. This demonstration of sharing from a biblical perspective, presents to the world an alternative socioeconomic and political order that sees all as equal, demonstrates equity and empowers those who are in need. By churches involving in this ecumenical drive against greed and practicing this ecumenical lifestyle, they are also demonstrating to the world that God is their source. Moreover, they trust this God (Jehovah Jireh) to provide for them. Ecumenism, then become known not only as churches working together, but also churches over the world willing to deny themselves so that others can have material or other types of needs met. In the context of injustice, the ecumenical movement can address greed also. If as was discussed before the issues of political, economic, social and religious are often caused by greed, then the movement,i.e, the WCC need to continue to expose the ills of greed and call churches and the world to a life of modesty, neighbourliness and love. Yet greed is sin, not just personal, but a structural sin. If this is the case, an ecumenical approach provides the space for it to be addressed. It simply means that greed discussion, reflection-action agenda ought to be on priority list of leaders in whatever area of lives they are in. As Rev. Dr. Shanta Premawardhana said in his article, “Greed: How Can Religions Address the Deepening Spiritual Crisis of Our Time?” this writer is saying the same. That is, “A new robust and self-critical reflection that pertains to today’s realities, by all religious authorities, I suggest, is therefore urgent. He asserts that the WCC has engaged such a process over the past several years in its program Poverty, Wealth and Ecology. While this program has engaged economists and theologians in dialogues that have now resulted in a proposal for a new financial architecture released in Sao Paulo, in October 2012, this writer is going further to say that world leaders ought to be involve. In connecting ecumenism with the vice of greed, greed then show up as an antithesis of ecumenism, an issue that requires urgent attention. The ecumenism movement as a body that has worldwide influence is the body which needs to address this because it is the body that Christ has gifted with the resources to make it happen. Greed is a clear and present danger to all, especially the poor, marginalized and vulnerable and it needs immediate intervention. However, the change will always begin with one person asking his or herself some key questions, such as what does an understanding of the Kingdom of God means to me? Or who is my neighbour and what is my responsibility to neighbour means, in some practical ways ? These questions and others if attempt will lead to the greater reflection and action and hopefully greed will show up as what is; a spiritual malady that people need liberation and deliverance from. Of course, Jesus is the way towards this, and the Jesus ethics is the way to demonstrate that someone has been delivered. Jesus ethics is the Kingdom of God; the reign and rule of God in the life of people. References Ahmed, B. Society for Caribbean Studies., & Society for Caribbean Studies. (2000). The impact of globalization on the caribbean sugar and banana industry. Annual conference papers. London: Society for Caribbean Studies (UK.). Burn, A. E. (1909). The Nicene creed. London: Rivingtons. FGuadeloupe. (2007). Carmelita's In-Possible Dance: Another style of Christianity in the Capitalist Ridden Caribbean. (Journal for the Study of Religion; Vol 19, No 1 (2006).) Journal for the Study of Religion. FLrster, S., Mommsen, W. J., Robinson, R. E., & German Historical Institute in London. 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