The Economy of Desire: Christianity and Capitalism in a Postmodern World

The Church and Postmodern Culture #6

by Daniel M. Bell Jr., James Smith (Series Editor)

In this addition to the award-winning Church and Postmodern Culture series, respected theologian Daniel Bell compares and contrasts capitalism and Christianity, showing how Christianity provides resources for faithfully navigating the postmodern global economy.

Bell approaches capitalism and Christianity as alternative visions of humanity, God, and the good life. Considering faith and economics in terms of how desire is shaped, he casts the conflict as one between different disciplines of desire. He engages the work of two important postmodern philosophers, Deleuze and Foucault, to illuminate the nature of the postmodern world that the church currently inhabits. Bell then considers how the global economy deforms desire in a manner that distorts human relations with God and one another. In contrast, he presents Christianity and the tradition of the works of mercy as a way beyond capitalism and socialism, beyond philanthropy and welfare. Christianity heals desire, renewing human relations and enabling communion with God.

Genres: Economics, Theology, Philosophy, Politics, Religion, Christian, Christianity

224 pages, Paperback

First published November 1, 2012

About the author

Daniel M. Bell Jr. (PhD, Duke University) is professor of theological ethics at Lutheran Theological Southern Seminary in Columbia, South Carolina. He is an ordained elder in the United Methodist Church and the author of Just War as Christian Discipleship and Liberation Theology after the End of History.

Reviews

[Tim · Rating 5 out of 5]

Bell offers some criticism of capitalism in this book. In fact, he calls it a sin. This might not sit well with some American Christians, but I voiced a loud Amen when I came to this comment from series editor James K. A. Smith in the foreword: "By locating the challenges for Christian discipleship in arcane cults or sexual temptation or the 'secularizing' forces of the Supreme Court, evangelicalism tends to miss the fact that the great tempter of our age is Walmart." Or as Bell says, our modern free-market economy makes "the market central to everything...and everything subject to the rule of market."

Against this rule he advocates a market that is "neither total or free," but is instead subordinated to theological concerns in the life of the church. He dismisses appeals to capitalism's effectiveness and efficiency and instead asks not whether capitalism works, but how it works. "How does capitalism shape human desire and so human relations with others, including God?"

The book is part of the Church and Postmodern Society Series and as such Bell draws on postmodern thought, specifically Deleuze and Foucault, to explore human desire and its history. This he does in two opening chapters that are both concise and clear, discussing capitalism as a "discipline of desire," drawing from Deleuze's flows of desire and Foucault's web of power in relationships. He uses the Seattle WTO protests in 1999 and Mardi Gras in New Orleans as examples, the latter example working much better when the delusions of its conception of freedom are seen in corporate formation of the revelry and the prison camp conditions for workers that manufacture Mardi Gras beads in China. The theorists provide clues as to how capitalism overtook the nation state and bent it, making "the objective of liberal government... the securing of the optimal conditions for the autonomous functioning of the economic processes within society." The result is that capitalism forms our desires, not serving the ends of human freedom, but instead shaping desire to serve the ends of capital.

While I am fond of French theorists, Bell leads the readers through the two thinkers quickly, builds his case of political history and desire, and really only returns to them in later chapters to critique their views. But capitalism continues to be critiqued because it is sin that "corrupts desire and obstructs communion." His chapter "Capitalist Theology," relentlessly pulls apart the anthropology (humanity as individual, insatiably desiring, interest maximizing, free choosing competitors), diety (market, without redemption, with scarcity), and soteriology (justification by distinction and salvation by accumulation) of capitalism.

Instead of this theology and against Christian defenses of capitalism as effective or the lesser of evils, he offers the divine economy, the kingdom we do not build, but receive as a gift from God's hand. Maybe even more controversially he, following Anselm closely, offers a different vision of salvation, finding in the atonement theory of Western medieval and reformation Christianity too much of the contractual nature of capitalism. "The atonement is not a settling of accounts, an exaction of payment, or the calling in of a debt. Rather it is a matter of God's ceaseless generosity, of God's graceful prodigality" and his relentless effort to fulfill his intentions for humanity and restore relationship. This is the divine economy and it runs counter to all economies of "scarcity, debt, desert, and strict accounting of what is due."

Entering into God's economy should begin to heal desire, turn it from self, outward to service and gift, all for the sake of community. Bell reminds the reader of Luther's reminder "that having received Christ our life becomes a surplus with which to serve our neighbors" and Augustine's definition of sin as turning goods to pursue private goods instead of the common good. I love how his chapter "Christian Economics" answers the warped vision of the "Capitalist Theology" chapter and provides a clear picture of humanity's salvation. He is radical in his hope of what human desire can do when it is remade and trusts in the God of abundance and holiness. He even talks of almsgiving and voluntary poverty.

His last chapter attempts to put aside theory for practice. If it is not definitive, it is at least hopeful. He upholds a pilgrim economy that focuses on the physical and spiritual works of mercy and which goes beyond philanthropy and welfare to build relationships and community, via the small steps, the "little by little" of Dorothy Day. It is a tall challenge that demands faith in the abundant grace of God.

I have marked this book up on every page. This is not a perfect book, but it is full of ideas that demand consideration and faithful action. Bell's prose is good to read and his expressions stark and clear. It is even funny at times because he actually takes Scripture and the Christian tradition seriously and doing so provides pretty effective battering rams to assault capitalism and dismiss its Christian and other defenders. The French theorists were useful, but not of central importance. I would have loved more practical detail of how this might be lived out, but as he said it is God's work first of all, and like Augustine's City of God, cannot be separated from the City (of capitalism) in which we live. But a new and abiding city does exist.

[Bruce Hamill · Rating 5 out of 5]

I should probably let it lie before reviewing, but this book seems too good. It ties together a range of key themes and issues, arguably the major practical issues facing Christian existence today, in a way which is beautifully clear and precise. It is about economics, but, drawing on Foucault and Deleuze broadens our vision of economic existence in terms of the social shape of our desires and their formation. This is an account of Christian economics and of the divine economy as it can be seen in the time between the times. It is also an account of Christian mission. It is also an account of the nature of church and the Eucharist. It draws in Augustine, Anselm and monastic thought but never in a heavy and cumbersome manner. It is a profound critique of capitalism as a species of sin (and its heretical defenders) without being a rejection of markets or profit. Most importantly this book is very accessible to a non-specialist reader. Read it! Everyone! Now I better take a breath and think about critical comments. Bell's reading of Anselm is quite different from how I read Cur Deus Homo. However, he is not alone in this. So perhaps I will need to revisit this. If he is right then I will be delighted.

[William Smith · Rating 2 out of 5]

I have enjoyed James K. A. Smith's books greatly. Because is the editor of this series, I was looking forward to reading Bell's book. I was quite disappointed. While Bell does a good job in critiquing a *laissez faire* capitalism, I believe he has some severe weaknesses in some of the principles of capitalism that he condemns. For example, his discounting of all self-interest in an economy for some type of idyllic altruism (which does not and will never exist) is problematic. Self-interest is not coterminus with selfishness. It can be. But it need not be. Jesus himself asked the Father to glorify him (John 17.1ff.), and he endured the cross for the joy that was set before him (Heb 12.1ff.). Jesus was interested in what he would receive from his work. Certainly what Jesus wanted was best for his people, but that does not discount that he had some self-interest in these "economic" exchanges.

Bell also doesn't take into account how God set up the economy of Israel. He works from what seems to be a "New Testament only" perspective. This is a glaring weakness that shows up, for example, in his practically condemning all interest as "usury." In Scripture, loans to the poor weren't to be given at interest, but that doesn't preclude men from being able to charge interest for business loans. Also, while I understand that he is driving at the point that people aren't commodities (i.e., that their value is not based on their marketability or their market share), he doesn't take into account that God puts monetary values on people of different ages as well as monetary recompense for inappropriate sexual sins. There is a closer relationship between money and people than Bell allows.

Bell does expose the fact that our consumerism culture (which he labels merely as capitalism) has a devastating affect on the way we relate. With this I whole-heartily agree. There are problems with which we need to deal. I even agree that the government should be involved in the market to some degree. "Free-markets" can't equal "anarchic" markets. But I'm not sure his monastic economy model is the way to go.

[Josh Perryman · Rating 4 out of 5]

It is a dense and challenging read, ranging from two French Socialist philosophers through various church fathers, with doses of anecdotes both modern and ancient. But, for the patient and diligent reader it pays off, challenging both the preconceptions we’ve formed from being reared in a capitalist culture and aims of a modern platonic form of Christian faith. In the end, it confirmed in many ways the singular spiritual lesson of my life: God is intensely and fundamentally relational, and humanity is made in His image.

[Cameron]

Reframed my economics.

[Etienne OMNES · Rating 4 out of 5]

"Economy of Desire" de Daniel Bell est pile le livre que je cherchais pour savoir comment former (ou pas) un doctrine systématique chrétienne au sujet de l'économie. Maintenant, je commence à avoir les idées à peu près claire sur le niveau théorique.

Ce livre est très intéressant par le fait que c'est la première fois que je vois une interaction positive (et à fidèle à l'orthodoxie) avec les philosophes post-modernes Deleuze et Foucault. L'auteur présente et utilise leur description du capitalisme comme une "économie du désir" et grâce à leurs notions fait enfin le lien qu'il me manquait entre l'économie et la théologie. Rien que pour cela, le livre mérite d'être lu.

Mais il va plus loin: Daniel Bell interagit non seulement avec les philosophes post-modernes, mais aussi avec la tradition médiévale (Anselme, Bernard de Clairvaux, Thomas d'Aquin en particulier) pour présenter un modèle alternatif au néolibéralisme actuel, en décrivant comment ce "désir" qui est aujourd'hui le carburant de notre système économique actuel était réorienté à l'époque.

Dans les chapitres 6 à 8, il propose une vision systématique chrétienne au sujet de l'économie. Le chapitre 6 m'a décu, car l'auteur rejette des points clés de la substitution pénale, parce qu'elle est trop "transactionnelle". Mais il est important aussi de souligner qu'il ne va pas au bout de sa logique (par exemple, il maintient que Jésus est substitut, même s'il est incapable de dire de quoi). Son erreur première semble avoir été de vouloir absolument baser sa vision de l'économie sur l'économie trinitaire, alors qu'il aurait été plus sage de laisser la Trinité tranquille et partir du mandat créationnel et de l'imago dei. En dehors de ça, pas de réserves particulières à signaler.

Son dernier chapitre est vraiment parfait, et lui aussi mérite la lecture à lui tout seul: Il y aborde la question: "Comment devons nous mettre en place une économie chrétienne?" Il rejette les deux extrêmes (retrait total et monastique de la vie économique et assimilation complète dans le capitalisme) et défend plutôt un modèle d'engagement personnel et pragmatique. Il ne s'agit pas tant de changer "le Capitalisme" que de personnellement agir différemment dans son périmètre, développer d'autres façons de faire de l'économie, de manière à montrer ce qui était apparent au moyen-âge: que l'économie faite par des chrétiens soit un autre canal de l'Evangile.

Bref. Je recommande fortement ce livre.

[Christopher · Rating 5 out of 5]

Convincingly makes the case from an Augustinian angle that capitalism is intrinsically sinful and must be rejected.

While he seems to opt out of providing an alternative to capitalism, doing so is exactly Bell’s point: politics and economics as statecraft cannot effect the therapy of desire that’s needed to reverse capitalism’s detrimental effects. Only the sacraments and Scripture and Christian community can do that.

Fantastic book.

[Jon · Rating 3 out of 5]

Overall, Bell did a good job in laying out a philosophical underpinning for how to go about understanding the economic systems (and all systems) of the world and the ways in which God's kingdom works alongside and in competition with the world's systems. His work on defining "desire" and using Deleuze and Foucault was really a highlight of the book.

He lost me a bit in chapter 6 with what felt like an unnecessary soapbox on his views of the atonement. He sets up Christ's atoning sacrifice on the cross as a demonstration of God's superabundance and generosity that in turns is a model for Christian economy, as God by his Spirit transforms our desires from the capitalist economy of desire to the Christian, God-centered, economy of desire. That's really excellent. In the multitude of things that Christ accomplished on the cross, what Bell mentions is indeed included. However, Bell makes both unnecessary and (I argue) wrong detractions from what Christ accomplished on the cross. He says, "The atonement is not a propitiation offered to appease an angry God but an expiation—a removal of the obstacle to communion that is sin—effected by the Father in Son through the Spirit for us in our sinful obstinacy" (p. 152).

It's fascinating that he would use such an obscure and nearly exclusively theological word such as "propitiation" and then deny that the work of Christ was propitiation, when that is a key word used in scripture to describe Christ's work, particularly in Romans 3, but also in several other New Testament passages: "For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus" (Rom. 3:22b–26).

In this passage we see that the positive attributes Bell posits as a part of Christ's work are affirmed—namely the "gift economy" that is the gift of God in Christ to us sinners. However, Bell denies Christ's work as propitiation and he seems to deny retributive or commutative justice in favor of (seemingly) exclusively restorative justice. The idea of propitiation is very strongly claimed in this passage and the idea of God's retributive justice is hinted at (he is "just" because the sins he had passed over are now paid for—retributively, and he is the "justifier" because he made the guilty just through Christ's propitiation). Should he not choose to believe Christ's atoning work was a work of propitiation is outside of the scope of this book, so when he mentioned it, it felt like a plug for a personal soapbox instead of helpful to his argument. It also really derailed me from following his argument, because I felt like he was unnecessarily taking away from a core component of the central doctrine of Christian teaching. All of the positive things he claims about the cross are still true without denying anything about the cross.

And then he moved on from there are gave a very good picture of how the church has historically engaged with the economy, mostly in the Middle Ages when the church was more politically and civically involved and powerful than it is today. His work on precepts and counsels of perfection and how the reformers treated these was especially compelling.

In short, if he removed his statements about what he believes didn't happen on the cross, I would be much more satisfied with this book, but even still, within the realms of desire (and two cities or two systems, Babylon/capitalism and/versus the kingdom of heaven), philosophy, and Christian spiritual formation as shaping and reordering our disordered desire, this is an excellent work.

[Ben Thurley · Rating 4 out of 5]

Daniel Bell's provocative and stimulating work pits capitalism against a theological vision of the divine economy and concrete practices that arise within this alternative economy. Happily it is never fully engaged in denouncing or renouncing capitalism in its entirety, but through a historically informed, sociologically rich, and theologically engaged account of God's work and the church's history, seeks to set forth redemptive theological account of the divine economy and how it poses a challenge to, seeks transformation within, and creates a counter-discipline that questions and offers an alternative to the all-encompassing economic and political (and ultimately theological) pretensions of capitalism.

Against capitalism's Christian defenders who note its phenomenal productivity and its (seemingly realistic) account of human nature as driven by self-interest, Bell poses not merely the question, "Does capitalism work?" (to which his answer is, Yes) but "What work does it do?" And asks whether a social and economic system that shapes people in certain ways to be autonomous, self-interest-maximising, individuals within a competitive system, and makes no place for redemption or the common good (except as an unexpected outworking of an invisible hand) can be received with equanimity, let alone enthusiasm, by those shaped by the divine economy made present in Christ and both witnessed to, and inhabited, by the church.

Noting that capitalism "is not merely an economic order but also a discipline of desire", Bell presents a counter in the divine economy in which people have their desires healed and reoriented through an openness to grace and a subversion of the logic of desert and a strict rendering of one's due. And far from merely a spiritual disposition, the divine economy makes unavoidable economic demands, in that "the material goods with which God gifts us are given for the sake of meeting our needs and the needs of our near and distant neighbours.", This account of the divine economy is built around Bell's famously revisionist reading of Anselm who, far from asserting a strictly retributive account of the atonement, actually presents an economy in which "God in Christ dismisses every debt and gives a gift that far exceeds any settling of accounts."

Bell's account of the implicit anthropology and theology of capitalism is strong, and matched by a counter vision in which people are viewed as persons in communion — both dependent on, and responsible for the good graces and flourishing of others — free not merely to choose among an array of consumer goods, but to seek the common good and to rest in the sufficiency of restored communion with God and others.

There are some aspects of the work which are less successful than this, though. His use of Deleuze and Foucault seems a little underdone — particularly his reference to the "multitude" early in the piece. He is appropriately humble about the countervailing force of the works of mercy and the charitable practices of the divine economy in the face of ascendent neoliberal capitalism. However, insofar as he asserts the practical desirability and realisability of this counterstance, his work would have been helped enormously by at least one closer study of some of the (admittedly partial) ways in which church or Christian-inspired groups and enterprises are posing concrete alternatives or correctives to unfettered market capitalism.

However, this is a subtle, but strong and inspiring theological and economic challenge to contemporary Christians.

[Dave · Rating 5 out of 5]

Let me use an economic metaphor to recommend this book: bottom line, you should read it whether you're a Christian who believe capitalism is God's economic ideal or a Christian who thinks capitalism is the devil's economic farce. Bell's chapter on the theology of capitalism was an especially powerful critique. A few readers are going to have a hard time with a long section toward the end addressing the atonement; Bell is not a fan of the debt/accounting notion of the substitutionary atonement. That said, this passage is not essential to his argument and perhaps it is worth considering, even for those who are not going to give up the substitutionary atonement, how much that doctrine has been infiltrated by capitalist language.

I had recently finished reading David Graeber's book Debt. Bell's book is a solid Christian account of many of the same concerns Graeber dealt with.

[Lowell AfdahlRice · Rating 3 out of 5]

Bell is fine at his Christian critique of Capitalism, but really no more enlightened than the atheistic critiques of Foucault, Deleuze or Zizek. When it comes to an alternative to Capitalism he offers monastic living for our global world order which is so pie- in- the- sky that it makes Marxist Communism (meaning that form of governance which has never been tested or tried) look downright possible.

[Darcy · Rating 4 out of 5]

I am generally not one to read philosophy, and somehow missed that a book with “postmodern” in its subtitle would include philosophical inquest. That being said, I found Bell did an excellent job navigating through the complex world of Deleuze and Foucault, using their analysis to engage the dynamics of capitalism and then circling back around to consider their critique in light of the theological and biblical reflection he presents. Whereas books like Naomi Klein’s Disaster Capitalism lay out the multitude ways in which capitalism fails and, in fact, can be quite insidious, Bell focuses on what capitalism does. This is the genius of his argument.

While at times I felt a bit unclear about some elements, true to his promise (and he does indeed promise): the pieces become much clearer as you progress through the book. In the end, it is a masterful analysis of the challenge to Christian belief and faith formation that is Capitalism. I very much appreciate Bell’s engagement with some key Church Fathers, the original writings of Adam Smith as well as more recent prophets of capitalism: Hayek and Friedman. His most stinging rebuke, though, is to those who seek to marry Christian belief with capitalism (especially through engaging the works of Novak).

In the end, though, I caution against expecting some amazing revelation about the way forward for the faithful follower of Jesus. In a society where the Christian imagination is truncated by the ubiquity and sheer capacity of capitalism to adapt to every challenge it faces, Bell does point us forward. Not only does the critique form a substantial foundation for a renewed discipleship, his various suggestions rooted in historic and theological reflection on the role fo the church as community and the redemptive power of the Gospel provide space to dream and begin to stretch the contours of our minds and practice to imagine how the church can indeed become a harbinger of the Kingdom in its resistance to the commodification of all of life and endless pursuit of more.

[Zachary · Rating 4 out of 5]

I was really not prepared for this book to be as interesting and as comprehensive as it was, and I'm pleased that I eventually got so much out of it. Bell's analysis of our contemporary economy and more specifically the attitudes and normative behaviors that our economic system promotes was detailed but digestible, and his critiques of it rooted in both postmodern theory and theology kept me rapt in a way that was honestly shocking for a book on Christianity and capitalism. At times, Bell's examples or language smacks of the time and place in which the book was written in a somewhat strange way - I've found that several of the books in this particular series feel strangely dated for the hope they have in some (but not all) ways that the church can think alongside postmodern thinkers. But the majority of Bell's work and argument was just resoundingly compelling, and exceedingly challenging as a charge to rethink the Christian relationship with money and the economy and capitalism specifically - at both the individual and corporate levels. My only critique is that I wish the book was a tad more specific with some of its critical recommendations, but I'm still incredibly thankful for the food for thought that the book provided at the very least.

[Danijel · Rating 5 out of 5]

Str. 76- Vladnost zadeva vprašanja, "kako vladati sebi, kako biti vladan, kako vladati drugim in kako naj ravna nekdo, ki hoče postati najboljši možni vladar". 


Str. 78- Državni oziri pomenijo predvsem krepitev in ohranjanje države, a država se ZAVEDA, da je njena moč v moči in blaginji njenih subjektov. Zato se država nenehno zanima za podrobnosti življenja svojih državljanov.


Str. 95- Ustvarjeni smo  bili za prijateljstvo z Bogom in DRUG Z DRUGIM, toda ujeti v svojo neurejeno, zmedeno željo se bojujemo , prepiramo in tekmujemo DRUG z drugim..


Str. 179- Ekonomija želje, kakršna je kapitalizem, človeško željo oblikuje tako, da je bistveno sebična, zavezana lastnim interesom.

[Karen · Rating 4 out of 5]

some of the philosophy and theology definitely went over my head, but i read this anyway to gain the shape of the argument, and maybe i’ll read it again to fill it out.

was recommended this book by someone in my faith community whom i greatly respect. am looking forward to continuing to engage with these ideas. the book presents an alternative economics that is defined not by scarcity and competition but by generous abundance. at least some part of me desires to live and work within such a world.

[Joe Saperstein]

*HAVE NOT FINISHED*

Read the first several chapters of this - fascinating! I love this James K.A. Smith series - it entails all the things that I want to think about. The title of the book really hooked me during a stage of life when I was wrestling with the implications of capitalism (still am). The book definitely leans towards academic readership but was still fruitful and full of imagery.

[Jeff Culver · Rating 4 out of 5]

I read this too quickly for how dense it is. I plan to re-read for the purpose of thinking thru what different types of Christian economics might look like.

Besides Cavanaugh’s “Being Consumed,” this was generally my first foray into a genre I plan to read in for awhile. Worth reading.

[David Bjorlin · Rating 5 out of 5]

4.5 stars

[Stephen Hicks · Rating 4 out of 5]

This book has striking similarities to Desiring the Kingdom by James K.A. Smith. Both pieces reveal to us that our lives are not ordered by institutions or processes but rather desires. We bow down to these internal desires either knowingly or unknowingly, and it is they who guide us through this world.

Bell takes this concept and sees how capitalism operates in the formation of our desires. The main question is not whether or not capitalism works as an economic order, but rather what is the work that it does and how does that work interact with the Christian faith? He does this with a very critical eye and brings the philosophers Deleuze and Foucault into the picture to offer an alternative view of economic understanding. While these thinkers were ardent atheists in their time, Bell does an excellent and thorough job of synthesizing their thoughts to show a renewed perspective of economics. He then goes on to describe their pitfalls in thinking and how Christianity answers those faults.

The critique herein of capitalism is executed with deft and penetrating points. He traces its development and the state's reaction to it along with the (de)formative power of its methods. I appreciated his insight into how the underlying anthropology of capitalism creates a man (homo economicus) that does not exist or explain man's true, fallen nature.

Where Bell loses his fifth star is in his explanation of how the Divine Economy, as he calls it, is manifested here and now. He provides sparing points to The Works of Mercy that I think are most definitely encompassed in The Divine Economy, but not necessarily a holistic vision of it. Much of his alternative will need to be worked out in our own contexts, but I was hoping he would bring in institutions such as the family or the local congregation into the mix in a more pervasive and powerful way. I also felt that he raised up an ambiguous notion of voluntary poverty as one clear answer to capitalism without explaining how the greater laity may participate in it (except by buying less). I also enjoyed his critique of the church's abnegation in creating decisive counter-cultural space.

I would definitely recommend this book to just about anyone though. The ideas are accessible and well described. The subservience of society to capitalism has implications and consequences that far outweighs the economic potential it offers.

[Gipson Baucum · Rating 4 out of 5]

This is a really interesting book. The thesis is that though capitalism is a very efficient economic approach for society it is not the best economic approach to accomplish God's purpose for humanity. Bell points out that capitalism is built on desire, and thus references 20th century philosophers Foucault and Deleuze's exploration of how insatiable and unsatisfied desire drives our pursuit of scarce resources, effectively pitting us against one another. This is, of course, counter to God's purpose of communion for all of his creatures. But rather than calling for society to blow up a capitalistic system in favor of something like socialism or communism, Bell recognizes that Christians live in the world though they are not of it and it is possible for a divine economy to exist within and alongside of a secular system. So Christians are urged both individually and corporately to view their resources not as a zero sum game, where there is only so much to go around; but as providence of the One who is the giver of every good and perfect gift and who can do immeasurably more than beyond we can ask or imagine. It allows christians to use worldly wealth to be generous, to reflect the giving nature of God, and to promote the unity of God's creation in a world bent toward hostility and desire horribly and selfishly corrupted. It's a call to seek God's Kingdom and His righteousness first, trusting that God will supply what is really needed.

[David · Rating 5 out of 5]

This book is an extended critique of capitalism in conversation with the philosophy of Foucault and Deleuze. I enjoy books such as this because I have always wanted to read and understand philosophy but have never had the time or patience to wade through the likes of such writers. Someone like Bell not only explains aspects of philosophy but applies it to real life. Bell’s argument is that capitalism shapes our desires in numerous ways that we may not even be able to imagine. For example, Mardi Gras may appear to be a revolt against conformity, a step outside the normal day-to-day of capitalist america, but Bell shows how the very beads exchanged on Mardi Gras are a huge business, created in factories far away. Capitalism is at work. What capitalism does is tells us to feed our desire, to become a purchaser. The hope of capitalism would be that even those who are poor producers, such as the ones working in the sweatshop making the beads, could become purchasers.

Bell contrasts this with Christian faith. While capitalism calls on us to feed our desire, Christianity calls on us to reform our desires. What capitalism sees as normal, Christianity sees as sin. Bell brings both scripture and the Christian tradition to this, emphasizing that Christianity seeks the common good and human flourishing, things that capitalism has little place for. Bell shows this by much reference to the originators of capitalism (Adam Smith) and its Christian defenders today. Yet if you fear that Bell, in criticizing capitalism, is embracing some sort of leftist socialism, have no fear. He resists writing as if our choice is two worldly systems, calling on Christians to recognize a bigger and better system. For that reason, this is a message Christians need to hear. Too many have so wedded their faith and culture that to challenge something like capitalism may be to challenge Christianity itself. Bell shows the problems in capitalism and even provides a way forward for how Christians can live in a better economy.

[John · Rating 4 out of 5]

It took way too long to read this book. For a few reasons. First, I procrastinate, work, and think. During the time of reading this I probably read about 15 to 20 other books. Why? Because this book is filled with so much heavy knowledge. There were sentences I literally had to memorize and think about for a week before I could sit down and read it again. Bell really does a great job exploring some of the root problems with capitalism as a lifestyle system for those that want to live beyond the meaning of simple commodity. He offers detailed explanation and a wealth of resources and footnotes. I only give it four stars because the last two chapters as he considers the divine economic answer... feels as a singular path to preventing an overt subjugation to capitalism. There are also some pages that read so slow in redundant ideas that were mentioned before (but it's not a big deal) because he is considering some very detailed ideas with an exact vocabulary. There were times I had to read an area twice or more. So I can easily understand why some redundancy was written as an emphasizer of certain ideas. Anyway, if you are thinking about economics in America and want to view it from a primarily Christian standpoint. I would suggest this as reading.

[Chuck · Rating 4 out of 5]

Daniel Bell helped me think through many of the issues that are created living in a capitalist culture. Without attempting to move the reader toward a specific economic system, Bell helps clarify why we find it so difficult to critique the current economic system. Placing capitalism historically and philosophically, Bell suggests a kingdom economic in the end.

By seeking to see desire in a more wholistic sense, Bell helps to see how pre-modern systems may actually be a means of living more Biblically, without having to overthrow the entire system. I came away with a new appreciation for simplicity, sharing, sacrifice while seeking to create community.

For me, the best part of the book was helping me ask different questions and seek a more community minded solution. We can keep throwing money at social problems, or we can seek to create communities of people who genuinely care for others and seek not only their welfare but their gifts back to us in the form of friendship.

It's a dense read that my limited exposure to economics and philosophy make a bit more difficult. But it was worth the time to work through it.

[Rod White · Rating 5 out of 5]

I rarely happen upon a book that puts together the bits and pieces of what I have experienced so cogently. This is one of them. The enslaving toxicity of the economy of desire that is capitalism is very aptly exposed by Daniel Bell. Most of us do not even know we are enslaved, we are just experiencing "reality." The author goes on to describe the alternative Circle of Hope is striving to become: an "economy" of desire with a beginning, purpose and goal born of God. Although this is a highly philosophical book, it is clearly outlined and written. Many of us should take some time and get through it so we know what we are up against and what we should do about it.

[Jeff · Rating 4 out of 5]

I hope to write a more substantial review of this excellent book. Suffice it to say that it had some absolutely amazing chapters and an overall argument that I am going to be working through for a while. I am very hopeful that it will shape my thinking and actions going forward. Sadly, the book could have used a more substantial edit for consistency of style as it didn't seem to know whether it wanted to be for an academic audience or a popular one. Nevertheless, it's definitely a book that needs to be read and to make waves in Christian circles.

[Curtis · Rating 5 out of 5]

Although the works of Foucault and Deleuze were new to me, I found this a very enriching read. I was most impacted by the contrasting views of man, God and the good life found in capitalistic and the divine economies. Centering the divine economy on the restoration and extension of communion were also key to framing the change in perspective I experienced. Also, the footnotes added many more books to my reading list.

[Eric · Rating 2 out of 5]

I am disappointed with this book mostly because I expected something else. Its a difficult read and very philosophical which is not something I tend to enjoy. There was some interesting things to learn, especially close to the end but overall I could not recommend this to many people.

If anyone wants to borrow or own this I unfortunately purchased this brand new: never again.

[Timothy Maples · Rating 4 out of 5]

This book is a great encouragement toward a Christian economic worldview. As a response to valid criticisms of consumerist capitalism, the author advocates creating "Christian economies" within the prevailing system while refusing to commit the error of conflating the status quo with Biblical righteousness. Recommended.

[Jonny · Rating 5 out of 5]

Excellent use and deconstruction of Delueze and Foucault in this "college class in a book." Great volume, easy to read, hard to put down, honestly. Great work undoing the capitalist myth and how Christianity is so often an artifact in it. Recommended for all, especially Christians duped by the U.S. machine.

[Neil White · Rating 3 out of 5]

The discussion of Foucalt and Deleuze, Postmodern philosophers, and particularly using Deleuzes focus on desire in the realm of capitalism is dense but insightful. The author points toward some concrete ways a Christian economy of desire (desire rightly oriented on God) could be formed but this seemed to remain more of a philosophical discussion and not a strong alternative vision.