Globalism and Capitalism – A Missiological and Christian Response

The Challenge of Sermon On The Mount Economics

In Our Current Economic System

My former Sociology Professor at Geneva College, Dr. Russell Heddendorf was tirelessly known for reminding his students that: "There is always a reality beyond the one that you perceive." To perceive is to interpret [what appears to be] reality. What we determine to be as reality is what in turn predicates our behavior. The general thought is, that the better we are in perceiving reality the more informed we become when it comes to choosing the proper behavior. This is no less true those of us who intend to go into professional ministry. In like manner, understanding our ministry context (perception) is crucial if we are to be faithful in our ministry endeavor (behavior). The enveloping reality of the globalism phenomena is upon us, and its tentacles extend deeply within the Christian ethos. It's affects on the world in which we live are becoming all pervasive and will affect everything from fundraising to our missiological strategies within socio-political contexts.

Thus, we must see the vital need for all who are Christian to understand the phenomena of "globalism" in our world today. Here are the four essential things that must be understood: 1. The formal, comprehensive and objective study of the nature and dynamic of globalism itself, as a phenomena, 2. The ability to articulate thoughtfully and in non- hysterical fashion it's pernicious affects upon individuals, culture and the Church, 3. The development of an intelligent and compelling prophetic voice within the Christian community, in the critique of Globalism, 4. The ability to work intentionally, effectively and redemptively within and through a globalistic milieu.

In short, in a related sense, much like the like the phenomena of Post-Modernism.(1) it would seem that Globalism is an emerging and all encompassing ideology. Friedman notes in his book The World is Flat:

"The driving idea behind globalization is free-market capitalism – the more you let marketforces rule and the more you open your economy to free trade and competition, the more efficient and flourishing your economy will be. Globalization means the spread of free-market capitalism to virtually every country of the world…(Friedman pg. 9)

If on a global scale the production of capital is the highest good and the most sought after virtue, then all other ideologies become subordinate including cultural distinctives, mores and customs. This will be justified and legitimized by arguing the initial and obvious advantages that capitalism brings, such as, employment, higher standards of living, technology and the intoxicating allure of the entertainment industry. These things are not bad in and of themselves, if they are a result of capitalism being used as a means, rather than as a natural result of capitalism being exercised as an end. This distinction is of vital consequence.

Unwittingly or not, it is clear that Christians, Pastors and Christian Non-profits (or non-prophets?) find themselves deeply and inextricably immersed within the dynamic of hyper and pan-capitalism itself. It is a condition from which there are no simple solutions. If this Recession has reminded us of anything it is that the less people spend on "stuff" – even nonessential stuff - the less people work; the less people work (here and abroad); the less they [can?] give to non-profits organizations like churches, missions and world health organizations. This very same dynamic affects government taxes as well. The less spending, the less work, the less tax and the less collected in taxes, the less government can do because fewer taxes have been collected from goods, services and salaries/wages.

And yet this conundrum gets worse because this very same hyper, pan-capitalism that causes significant reactions and even violent responses within other cultures – particularly Islamic ones – when they encounter this strand of capitalism as a worldview. So on the one hand, we have become utterly dependent upon hyper-pancapitalism for jobs, living and giving; and yet on the other it acts as a destructive foil in and against certain cultures that in turn illicit violent responses against us. Parabolically, speaking economically:

'A butterfly flaps its wings in Europe and it storms in Southeast Asia.'

It would appear that our immersion in hyper-pancapitalism is so complete, that the stark reality is: Were the 60+ million [alleged] Christians in our culture, to suddenly live faithfully according to the Sermon on The Mount it would destroy the economy and millions would suffer and probably starve. And yet we must find a way….

In light of the sheer pervasiveness of the globalistic phenomena, Christians must become adept in developing a tri-focal lens ⁽²⁾ through which they perceive and work effectively in the ministry contexts in which they find themselves. They must become good at addressing the four aforementioned goals listed in the beginning of this essay. Christians who want to do ministry and mission, must come to grips with the notion that the inter-relatedness of all things will no longer be determined through the filters of religious and political ideology, ⁽³⁾ but rather through the burgeoning ideological kaleidoscope of hyper-pancapitalism.

1. These two are in fact very much related. One of the distinctives of Post-Modernism is the leveling of the playing field of all ideologies, as well as, the blending of cultural uniquenesses throughout the world. The often times feverish drive, on the other hand, to establish capital, demands in pragmatic fashion, that if cultural particularities cannot be assimilated, then they must be de-emphasized – if not laid aside altogether. This dynamic is frequently the root of much of the anger aimed at the West, especially the USA.
   
   
2. The three pieces of the tri-focal lens are: A. The top lens (macro), which provides the big picture of the world around us – the horizon as well as the periphery a.k.a. the interrelatedness of globalism throughout all cultures B. The middle lens (meta), which provides an intermediate view of the world around us – it focuses on those things that are emerging and eventually connect us to the big picture a.k.a. how those cultures affected by globalism are impacting us C. The bottom lens (micro), which provides us with the everyday matters and issues that are constant a.k.a. relationships, work and family lifestyle.
   

   
   

3. Capitalism is inherently empirical in the cost benefit analysis in the individual's assessment of personal quality of life. Communism for example, failed not because communists woke up one morning, changed their mind and declared it defective; but because as an ideology it couldn't consistently provide them with the basic necessities of life such as food and shelter… let alone all of the unbelievable perks enjoyed by most capitalists from the West. In like manner, "religion" may end up being treated in the same way. People in the world will be sorely tempted to make the comparison between the eventuality of future promises associated with their faith, with the and immediate pleasures and advantages connected with hyper-capitalism. Some Christians will work to have both, but as we all know, you cannot serve two masters… eventually, in an effort to park our Lexus under the shady confines of the Olive Tree, we will inadvertently back over it and feel a need to move on.