The Economics of Faith

In his book "Journey to the Common Good," Walter Brueggemann points out how the community of ancient Israel sought to institutionalize their experience of a God who took the side of slaves. This happens in the book of Deuteronomy.

• Debts owed by the poor are to be canceled after seven years, so that there is no permanent underclass (Deut 15:1-18). Debts are the way the wealthy control the labor and resources of poorer people and nations. A periodic forgiveness of debts would radically reduce the power of the few to control the many.
• No interest is to be charged on loans to members of the community (Deut 23:19-20). Imagine how many people currently losing their homes to foreclosure would be able to afford those homes if all they had to pay off was the principal.
• Permanent hospitality must be extended to runaway slaves (Deut 23:15-16). Traditional slavery still exists in the world but more often people are forced into poverty which then forces them to work for whatever meager wages are offered. This is sometimes referred to as wage slavery. Are we to extend this call to hospitality to those fleeing poverty and coming to our nation for a better life?
• No collateral is to be required on loans made to poor people (Deut 24:10-13). There are some groups out there making collateral free loans to poor people and such loans are making a an important impact in the lives of those people.
• No withholding of wages that are due to the poor (Deut 24:14-15). Does this extend to the practice of paying poor people inadequate wages? In a sense this practice of underpaying desperate people is a withholding of fair wages. If so then any wage which does not provide a family with decent housing, food, education, and healthcare is inadequate. In Seattle that would mean at least doubling the current minimum wage.
• No injustice toward a resident alien or an orphan (Deut 24:17-18).
• Regular provision for the marginalized (Deut 24:19-22). In Deuteronomy this meant leaving some of the crops in the fields for the poor to harvest. In our nation would it not mean taxing those with means to aid those in need?

To live into these provisions would require a complete restructuring of our economy. The question for those of us who believe in the God of the Exodus is: Should we change our participation in the economy to match our faith or should we change our faith to facilitate our participation in the economy.