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The Good of Affluence: Seeking God in a Culture of Wealth
wealth incompatible with true Christianity? In The Good of Affluence John R. Schneider reopens the debate over the proper Christian attitude toward money, arguing, ultimately, that Scripture does indeed provide support for the responsible possession of wealth. This is a provocative book of Christian theology, written to help people seeking God in a culture that has grown from modern capitalism. By comparing classic Christian teaching on wealth with the realities of our modern economic world, Schneider challenges the common presumption that material affluence is inherently bad. Careful interpretation of Scripture narratives -- creation, exodus, exile, and more -- also shows that abundance is the condition that God envisions for all human beings and that faithful persons of wealth are part of this plan. Schneider believes that the "wealth-as-blessing" themes of the Old Testament are not to be spiritualized and do not run contrary to New Testament teachings but provide exactly the frame of reference for the incarnate identity, life, and teaching of Jesus, who came to make real the messianic feast, both in this age and in the age to come. Through insightful engagement with the biblical text Schneider overturns some of the most cherished and unquestioned assumptions of influential Christian writers (particularly Ronald Sider) on modern capitalist affluence. Yet Schneider's message is also finely balanced with the need for responsible Christian living. He offers rich Christians biblical affirmation but also challenges them to a life shaped by an uncommon sense of stewardship and compassion. Incisive, thought provoking, and biblically grounded, The Good of Affluence is a superb resource foranyone -- students, professors, businesspeople, general readers, discussion groups -- wishing to grapple seriously with the subject of faith and wealth.
244 pages, Paperback
First published June 30, 2002
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201 people want to read
About the author
John R. Schneider
28 books1 followerJohn R. Schneider is professor of religion and theology at Calvin College, Grand Rapids, Michigan; he was formerly professor of religious studies at Westmont College in California. He has written widely on the topic of Christianity and wealth and is the author of the books Philip Melanchthon's Rhetorical Construal of Biblical Authority and Godly Materialism: Rethinking Money and Possessions.
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Displaying 1 - 14 of 14 reviews
January 13, 2009
This is a very fine book on the biblical view of affluence.
July 7, 2011
Hard to say how to rate this book. This book is solidly-written, and at many points solidly argued. Schneider scores some easy points against social-justice Christians who, having already assumed what they are claiming to prove, make very slipshod use of a number of Scriptural texts. Likewise, Schneider manifests an impressive willingness to take seriously, at least at the outset, Biblical texts that would appear to contradict his position, critiquing the enjoyment of enormous wealth in the face of surrounding poverty. In the end, though, although Schneider does a fairly good job of showing that a simplistic and legalistic "go and give everything you don't need to the poor" stance does not do justice to the whole Biblical witness, he offers no alternative.
He keeps acting like he's going to, but in the end, it keeps coming down to something like, "The problem isn't wealth per se, but an ungodly attitude toward wealth." Well, duh. But what exactly does that look like? How do I avoid it? What concrete actions does it entail? In view of how insidious the idolatry of wealth is, particularly in our culture, how easy to heedlessly fall into, it seems critical that Schneider should give us very careful guidance as to how to be godly in our use of wealth, instead of just saying, "Go your merry way, enjoy whatever material possessions your heart desires, and God will smile on you."
He also keeps hinting that he is going to provide a coherent account of what our duties are to the poor, avoiding both legalism and apathy. But in the end, it's only a couple pages, asserting a principle called "moral proximity," but refusing to really define or apply it, or give any guidance on how it should be applied. I could easily accept the principle that my first duty is to the needy that are closest to me (which is the gist of "moral proximity") but how does that work for the millions of American Christians who have isolated themselves in affluent suburbs and affluent churches and so can claim with a straight face that they'd be happy to help any poor people they knew, but they don't know any?
Plus, he admits at the outset that his endorsement of modern Western affluence depends upon a certain understanding and evaluation of capitalism, but he provides only a brief defence for that understanding and evaluation, and never defines what it is he's talking about. Should his evaluation of "capitalism" prove flawed, so does much of his moral argument--by his own admission.
In view of these weak foundations, and the very dangerous moral consequences of simply endorsing a lifestyle of American consumerism without providing any real guidance on what it means to live Christianly in the midst of it, I have to give this book only two stars.
Extensive reviews up (and more coming) on my blog.
He keeps acting like he's going to, but in the end, it keeps coming down to something like, "The problem isn't wealth per se, but an ungodly attitude toward wealth." Well, duh. But what exactly does that look like? How do I avoid it? What concrete actions does it entail? In view of how insidious the idolatry of wealth is, particularly in our culture, how easy to heedlessly fall into, it seems critical that Schneider should give us very careful guidance as to how to be godly in our use of wealth, instead of just saying, "Go your merry way, enjoy whatever material possessions your heart desires, and God will smile on you."
He also keeps hinting that he is going to provide a coherent account of what our duties are to the poor, avoiding both legalism and apathy. But in the end, it's only a couple pages, asserting a principle called "moral proximity," but refusing to really define or apply it, or give any guidance on how it should be applied. I could easily accept the principle that my first duty is to the needy that are closest to me (which is the gist of "moral proximity") but how does that work for the millions of American Christians who have isolated themselves in affluent suburbs and affluent churches and so can claim with a straight face that they'd be happy to help any poor people they knew, but they don't know any?
Plus, he admits at the outset that his endorsement of modern Western affluence depends upon a certain understanding and evaluation of capitalism, but he provides only a brief defence for that understanding and evaluation, and never defines what it is he's talking about. Should his evaluation of "capitalism" prove flawed, so does much of his moral argument--by his own admission.
In view of these weak foundations, and the very dangerous moral consequences of simply endorsing a lifestyle of American consumerism without providing any real guidance on what it means to live Christianly in the midst of it, I have to give this book only two stars.
Extensive reviews up (and more coming) on my blog.
June 12, 2012
This is a difficult book to rate. On the one hand, Schneider addresses issues and texts that both the "radical Christianity" group misses and the "prosperity gospel" group misses. Very few books on wealth and poverty do a good job of addressing all of scripture and I commend Schneider for honestly addressing as much as he can in 200+ pages. He doesn't shy away from difficult texts and I don't think he cherry-picked only the texts that prove his point. He tackles a number of questions I've had for years and points out a number of the gaping flaws in poverty/utilitarian theology while not straying into the unholy realm of the prosperity "gospel."
On the other hand, his hermeneutic is concerning. He begins the book by clarifying his assumptions, the inspiration of scripture being one of them. And that's great, until he says that inerrancy does not necessarily follow from inspiration and acknowledges that scripture can conflict with itself:
"To be clear, I do not claim that there are no conflicts at all between the assertions of biblical writers on any subject. I do not think that the doctrine of biblical inerrancy follows from the most conceptually proper doctrine of inspiration."
John R. Schneider. The Good of Affluence: Seeking God in a Culture of Wealth (Kindle Locations 143-145). Kindle Edition.
To be fair, maybe he believes in inerrancy on some other ground but simply doesn't hold it as a necessary consequence of inspiration. Maybe he means "conflict" in a very narrow sense and would maintain that while there are conflicts or tensions there are not outright contradictions.
In his analysis of Luke and Acts he refers several times to Luke's writing as a "stylized" account of real events. Stylized as in unrealistic or embellished? Did look take an artistic flair to his narrative and now we're not really sure what he meant or how realistic his account is?
Given these hermeneutic flags I can't say I'm surprised at the controversy in Schneider's ouster from Calvin College or his eventual position that there never was a real Adam or Eve or garden and that evolution requires us to reinterpret Genesis.
In the end I think this is a very helpful book and it addresses this issue from a perspective that's not typically done well. Hermeneutic issues and all, it's thought provoking and thorough. A good read as long as you go in with your eyes open. I we'll see this conversation advanced by a solid Biblical inerrantist in the near future.
On the other hand, his hermeneutic is concerning. He begins the book by clarifying his assumptions, the inspiration of scripture being one of them. And that's great, until he says that inerrancy does not necessarily follow from inspiration and acknowledges that scripture can conflict with itself:
"To be clear, I do not claim that there are no conflicts at all between the assertions of biblical writers on any subject. I do not think that the doctrine of biblical inerrancy follows from the most conceptually proper doctrine of inspiration."
John R. Schneider. The Good of Affluence: Seeking God in a Culture of Wealth (Kindle Locations 143-145). Kindle Edition.
To be fair, maybe he believes in inerrancy on some other ground but simply doesn't hold it as a necessary consequence of inspiration. Maybe he means "conflict" in a very narrow sense and would maintain that while there are conflicts or tensions there are not outright contradictions.
In his analysis of Luke and Acts he refers several times to Luke's writing as a "stylized" account of real events. Stylized as in unrealistic or embellished? Did look take an artistic flair to his narrative and now we're not really sure what he meant or how realistic his account is?
Given these hermeneutic flags I can't say I'm surprised at the controversy in Schneider's ouster from Calvin College or his eventual position that there never was a real Adam or Eve or garden and that evolution requires us to reinterpret Genesis.
In the end I think this is a very helpful book and it addresses this issue from a perspective that's not typically done well. Hermeneutic issues and all, it's thought provoking and thorough. A good read as long as you go in with your eyes open. I we'll see this conversation advanced by a solid Biblical inerrantist in the near future.
May 26, 2022
This is a tough one to review. I liked many of the ideas in the book, but the structure and the writing style make it hard to recommend. The basic idea is that the church and modern Christianity has been too harsh on judging what responsibilities Christian's have when it comes to affluence. There are some important things to consider here, and the ideas make this one well worth picking up - I just wish the book was better organized.
Some of the ideas that he talks about that are worth exploring further is the treatment of those who 'have more than they need' in Scripture, from Genesis to Proverbs to Paul. The author turns some of the basic assumptions we have about money in the Bible on its head, and reading this was eye-opening because he forces you to consider what the Bible actually says, rather than what you have been told. He argues that Christ's harshest critics criticized him for eating and drinking too much, a common criticism still today. He introduces the idea of moral proximity for Christians when deciding who, and how much, to help (very helpful and well argued). One of the most compelling sections of the book is his exposition on the parable of the talents and what it means for Christians today. He concludes this section with an indictment of cowardice in business for Christians.
Some really helpful counterpoints here to other books I have enjoyed, such as God and Money. Interested in reading more in this genre.
Some of the ideas that he talks about that are worth exploring further is the treatment of those who 'have more than they need' in Scripture, from Genesis to Proverbs to Paul. The author turns some of the basic assumptions we have about money in the Bible on its head, and reading this was eye-opening because he forces you to consider what the Bible actually says, rather than what you have been told. He argues that Christ's harshest critics criticized him for eating and drinking too much, a common criticism still today. He introduces the idea of moral proximity for Christians when deciding who, and how much, to help (very helpful and well argued). One of the most compelling sections of the book is his exposition on the parable of the talents and what it means for Christians today. He concludes this section with an indictment of cowardice in business for Christians.
Some really helpful counterpoints here to other books I have enjoyed, such as God and Money. Interested in reading more in this genre.
November 6, 2023
Caveat lector: I skimmed the book so the rating reflects not on its content but on its general approach which is how Christian virtue aligns well within (new forms of) capitalism and that personal affluence is morally acceptable within a Christian framework. Written by a systematic theologian. I'm pretty well aware of the approach taken in the book so I lost interest after reading the preface.
October 31, 2015
Is wealth incompatible with true Christianity? Short answer, no. Long answer, keep on reading...
The Good of Affluence is an eminently helpful book for every Christian who can consider themselves wealthy by global standards and wonders what exactly their responsibility is, as a follow of Christ, to those who are in poverty around them and around the world. This distinction between “around them” and “around the world” is a key one in the solutions set forth by the author, a key component of which is the idea of moral proximity. The author devotes a chapter to each of the major sections of the Bible, The Law, the Prophets, the Wisdom Books, the Gospels, etc. and attempts to uncover what part each of those sections play in propelling the narratival thrust of the Bible toward a treatment of wealth and poverty. While the author at times seems to find himself unsure of his intended audience—is it your average unbelieving American, is it a believer who is a lay leader, is it a fellow seminary professor, or someone else entirely—and thus the writing can often take a turn into the weeds of aorist tenses and redactional issues on one side of the roads before over-correcting and veering back to the other side of the road into issues of basic Christian doctrine, the book still has a number of very helpful comments on the treatment of wealth and poverty.
A major theme throughout the book is that there is a recurring thread throughout the Bible where God’s intention for His people is one of delight, human flourishing, and yes, even affluence in an economic sense—in short, shalom. While the author is quick to point the many caveats—that sin has marred this state and what we have to look forward to is an ultimate affluence more so than a guaranteed immediate affluence, although the latter is certainly possible, and that God’s ultimate shalom is much more broad than just flourishing in an economic sense—he does not back away from this very real thread found throughout the Bible. This is a good thing, and a much needed corrective to the austerity and asceticism that can often be the default position of many a moral teacher that is only paying token courtesies to Biblical teaching.
A second theme that the author addresses, and a very practical one, is that of moral proximity, the idea that one bears a moral obligation to help those who are closest to them. The author takes care to unpack this in some detail, making the point that this is not merely talking about geographical distance, although that is certainly an element of moral proximity, or even about familial connection, although that is the most clear-cut circle of moral obligation according to the clear teaching of Scripture, but rather that proximity can come about because of God orchestrating circumstances and bringing people across one’s path and even the Holy Spirit moving in the heart to place a special burden for a particular person or people group. One should be careful not to ignore these special “burdens” as they may be the Lord working in hearts to provide care for the poor through His people.
There is a significant amount of time spent addressing various interpretations of sticky Scripture passages that would, on a surface level, seem to be pro-socialist, or at the very least, anti-capitalist. The author takes care to read these passages in the context of the greater thrust of Scripture and God’s desire for human flourishing through the redemptive work of Jesus Christ to usher in His kingdom. Naturally, some of these difficult passages are not so easily dismissed, but the author does a fine job of tackling them straight on. Many of his arguments might be summed up by the phrase, “possibly descriptive, likely not normative, and definitely not prescriptive”.
One of the most personally inspiring portions of the book deals with the story of Zacchaeus and the story of the Master and the Talents. Here we see a practical guide to living a life as a follower of Christ in an unjust economic system, where most notably the follower of Christ is a wealthy person who is not commanded to give away his riches, but rather to use his wealth and influence for and as a picture of the kingdom of Christ (the story of Zaccheus) and we see a call to be like our Master who is exercising dominion over all things and calls us to courageously act on His behalf while He is away (the story of the Master and the Talents). The latter story is especially encouraging for living in the world as a business person who wants to courageously create wealth as a good steward of the time, talents, and treasured entrusted by God.
Even the epilogue with its discussion of Hernando De Soto’s “unlocked” or “dead” capital is quite helpful in thinking about the best way for a wealthy Christian to go about helping the poor. Here there are many shades of When Helping Hurts and quite instructive. This book, while struggling with a tone that is at times too academic, and other times too secular, it still a worthy addition to the library of any Christian that wants to use their affluence for the glory of God.
The Good of Affluence is an eminently helpful book for every Christian who can consider themselves wealthy by global standards and wonders what exactly their responsibility is, as a follow of Christ, to those who are in poverty around them and around the world. This distinction between “around them” and “around the world” is a key one in the solutions set forth by the author, a key component of which is the idea of moral proximity. The author devotes a chapter to each of the major sections of the Bible, The Law, the Prophets, the Wisdom Books, the Gospels, etc. and attempts to uncover what part each of those sections play in propelling the narratival thrust of the Bible toward a treatment of wealth and poverty. While the author at times seems to find himself unsure of his intended audience—is it your average unbelieving American, is it a believer who is a lay leader, is it a fellow seminary professor, or someone else entirely—and thus the writing can often take a turn into the weeds of aorist tenses and redactional issues on one side of the roads before over-correcting and veering back to the other side of the road into issues of basic Christian doctrine, the book still has a number of very helpful comments on the treatment of wealth and poverty.
A major theme throughout the book is that there is a recurring thread throughout the Bible where God’s intention for His people is one of delight, human flourishing, and yes, even affluence in an economic sense—in short, shalom. While the author is quick to point the many caveats—that sin has marred this state and what we have to look forward to is an ultimate affluence more so than a guaranteed immediate affluence, although the latter is certainly possible, and that God’s ultimate shalom is much more broad than just flourishing in an economic sense—he does not back away from this very real thread found throughout the Bible. This is a good thing, and a much needed corrective to the austerity and asceticism that can often be the default position of many a moral teacher that is only paying token courtesies to Biblical teaching.
A second theme that the author addresses, and a very practical one, is that of moral proximity, the idea that one bears a moral obligation to help those who are closest to them. The author takes care to unpack this in some detail, making the point that this is not merely talking about geographical distance, although that is certainly an element of moral proximity, or even about familial connection, although that is the most clear-cut circle of moral obligation according to the clear teaching of Scripture, but rather that proximity can come about because of God orchestrating circumstances and bringing people across one’s path and even the Holy Spirit moving in the heart to place a special burden for a particular person or people group. One should be careful not to ignore these special “burdens” as they may be the Lord working in hearts to provide care for the poor through His people.
There is a significant amount of time spent addressing various interpretations of sticky Scripture passages that would, on a surface level, seem to be pro-socialist, or at the very least, anti-capitalist. The author takes care to read these passages in the context of the greater thrust of Scripture and God’s desire for human flourishing through the redemptive work of Jesus Christ to usher in His kingdom. Naturally, some of these difficult passages are not so easily dismissed, but the author does a fine job of tackling them straight on. Many of his arguments might be summed up by the phrase, “possibly descriptive, likely not normative, and definitely not prescriptive”.
One of the most personally inspiring portions of the book deals with the story of Zacchaeus and the story of the Master and the Talents. Here we see a practical guide to living a life as a follower of Christ in an unjust economic system, where most notably the follower of Christ is a wealthy person who is not commanded to give away his riches, but rather to use his wealth and influence for and as a picture of the kingdom of Christ (the story of Zaccheus) and we see a call to be like our Master who is exercising dominion over all things and calls us to courageously act on His behalf while He is away (the story of the Master and the Talents). The latter story is especially encouraging for living in the world as a business person who wants to courageously create wealth as a good steward of the time, talents, and treasured entrusted by God.
Even the epilogue with its discussion of Hernando De Soto’s “unlocked” or “dead” capital is quite helpful in thinking about the best way for a wealthy Christian to go about helping the poor. Here there are many shades of When Helping Hurts and quite instructive. This book, while struggling with a tone that is at times too academic, and other times too secular, it still a worthy addition to the library of any Christian that wants to use their affluence for the glory of God.
July 18, 2025
Schneider does biblical theology in this work with an eye on the goodness of wealth and creation's beauty. He strongly argues for capitalism and personal wealth as two things that go well with biblical Christianity. If you are an evangelical, you will find a perspective not often found in our churches. Schneider highlights that the God of the Exodus delivered His people into a land that did not merely sustain them, but flowed with milk and honey. Affluent Zacchaeus was not called to live in poverty, but to make right his financially oppressive wrongs. Life is to be enjoyed, savored—including things that some may see as superfluous, luxurious. Personal wealth is not something to repent of, but to spread to the poor.
Schneider calls Christians to help the poor and spread wealth by attempting to change social, political, and economic policies and structures in the developing world. To help the poor in Haiti, for example, one must begin at the top. Laws, structures and policies must change. Just laws relating to property ownership and business development, with capitalism at its core, is what is needed. Western charity, in the long run, hurts rather than helps those in the developing world.
This is a provocative read that will help you find your way as a steward of God's earth and resources.
Read this book alongside Sider's book "Rich Christians in an Age of Hunger." The combined reading brings balance and fullness to biblical teaching. Reading either alone helps the reader along the one-sidedness road.
==================
Proverbs does not praise or condemn either the poor or the rich as economic classes of people. Nor does it establish a pattern that justifies thinking in simplistic terms one way or the other. Nor does it establish a fixed law of expectations for God's people. If we are faithful, we should not expect to become rich, although we might; nor should we assume that poverty and suffering are always the badge of righteousness, although they sometimes are. In such times we must take heart. Economic life in the fallen world is very complex, and many outcomes are possible. Wisdom is the key. (114)
The principle of moral proximity . . moral obligations in economic life are greater or lesser in proportion to their moral proximity to us. (88)
There are a good many things that we do not really need, it seems, that indeed do enrich human life and bring it nearer to what God envisions it to be (170).
Schneider calls Christians to help the poor and spread wealth by attempting to change social, political, and economic policies and structures in the developing world. To help the poor in Haiti, for example, one must begin at the top. Laws, structures and policies must change. Just laws relating to property ownership and business development, with capitalism at its core, is what is needed. Western charity, in the long run, hurts rather than helps those in the developing world.
This is a provocative read that will help you find your way as a steward of God's earth and resources.
Read this book alongside Sider's book "Rich Christians in an Age of Hunger." The combined reading brings balance and fullness to biblical teaching. Reading either alone helps the reader along the one-sidedness road.
==================
Proverbs does not praise or condemn either the poor or the rich as economic classes of people. Nor does it establish a pattern that justifies thinking in simplistic terms one way or the other. Nor does it establish a fixed law of expectations for God's people. If we are faithful, we should not expect to become rich, although we might; nor should we assume that poverty and suffering are always the badge of righteousness, although they sometimes are. In such times we must take heart. Economic life in the fallen world is very complex, and many outcomes are possible. Wisdom is the key. (114)
The principle of moral proximity . . moral obligations in economic life are greater or lesser in proportion to their moral proximity to us. (88)
There are a good many things that we do not really need, it seems, that indeed do enrich human life and bring it nearer to what God envisions it to be (170).
May 10, 2014
This is a rather academic book that explores Christian attitudes toward wealth within the context of Bible interpretation and in the modern world. The author writes that “while I do not accept the major wealth-negative premise of ‘radical Christianity,’ as it is often called, I do not wish my approach to be confused with that of the ‘Prosperity Gospel,’ either.” He further says: “In my view, Christians ought to have a view of modern capitalism that is ‘world affirmative’ and ‘world formative’ rather than mainly negative and prone to strategies of separation and withdrawal.”
He says that moral condemnation of wealth in ancient times may have been based on a perception of scarcity in which one person's enjoyment of extra food prevented someone else who needed that food from having it. In a different worldview where wealth can be created and shared, this does not apply.
He also mentions that theories of "moral proximity", where we have different duties to different people - including the Catholic teaching of "subsidiarity," which specifically refers to geographical proximity - has been altered by globalization, since people have much greater access to each other today.
There is a useful reference to Hernando de Soto's The Mystery of Capital: Why Capitalism Triumphs in the West and Fails Everywhere Else, which he says claims that poor people worldwide collectively own a lot of assets, yet their nations
Overall, I did not see a conclusion or a takeaway.
He says that moral condemnation of wealth in ancient times may have been based on a perception of scarcity in which one person's enjoyment of extra food prevented someone else who needed that food from having it. In a different worldview where wealth can be created and shared, this does not apply.
He also mentions that theories of "moral proximity", where we have different duties to different people - including the Catholic teaching of "subsidiarity," which specifically refers to geographical proximity - has been altered by globalization, since people have much greater access to each other today.
There is a useful reference to Hernando de Soto's The Mystery of Capital: Why Capitalism Triumphs in the West and Fails Everywhere Else, which he says claims that poor people worldwide collectively own a lot of assets, yet their nations
"lack integrated systems of property law to validate real property by binding representation (something people in advanced nations take so much for granted that they are hardly aware of its powerful effects)...the capital of the wealthy nations is the power of their assets to change into moveable shapes, like business and home loans, investments, wages, taxes, securities, and so forth. In short, capital is not the stuff people have. It is the invisible connections that must be in place before the stuff can become electrified with the power to be and to create wealth."
Overall, I did not see a conclusion or a takeaway.
January 3, 2016
This work is leaps and bounds ahead of its more well-known contemporaries penned by names commonly found on Sunday school curriculums and self-help books. A Biblical worldview of faith and wealth should go much deeper than simply reducing debt and giving away money. Schneider's work provides that depth through a commitment to the context, structure, and literary form of those passages that define popular Christian thought on the subject. You can certainly see in parts where he intertwines his "stylistic" beliefs into what are traditionally known as historical texts, so like others have said, I am not surprised that he was forced out of Calvin College in part due to these hermeneutical boo-boos. Fortunately, whenever he does drift off into these stylistic interpretations, it is very obvious and comes across as a large but passable pothole on an otherwise smooth road.
Too many financial books have the ultimate goal of being read, since the book is typically used as a form of bait to acquire clients, subscribers, followers, etc. In starting with this end in mind, these books tend to tread lightly on theology and tend to be so generalized that they are only nominally helpful (and consequently, they all sound the same). They tend to contain financial moral ethics that are carelessly derived by extracting specific texts written for specific situations and applying them to everyone at all times and in all circumstances.
By contrast, Schneider's work is readable because of its depth. Schneider actually has something to say that is worth saying, so he doesn't have to fill the void with life stories, visual aids, or extended quotations. He assumes that the reader will actually look up the passage he is discussing, so he fills his pages with commentary rather than with source information. The work isn't perfect, but it is far and beyond the best work I have come across on this subject. It is meat, not milk, so it requires a certain commitment by the reader to not be satisfied with a surface discussion of the key passages and issues. There are some hermeneutical issues no doubt (thus 4 stars, not 5), but even with them, this book is a must-read.
Too many financial books have the ultimate goal of being read, since the book is typically used as a form of bait to acquire clients, subscribers, followers, etc. In starting with this end in mind, these books tend to tread lightly on theology and tend to be so generalized that they are only nominally helpful (and consequently, they all sound the same). They tend to contain financial moral ethics that are carelessly derived by extracting specific texts written for specific situations and applying them to everyone at all times and in all circumstances.
By contrast, Schneider's work is readable because of its depth. Schneider actually has something to say that is worth saying, so he doesn't have to fill the void with life stories, visual aids, or extended quotations. He assumes that the reader will actually look up the passage he is discussing, so he fills his pages with commentary rather than with source information. The work isn't perfect, but it is far and beyond the best work I have come across on this subject. It is meat, not milk, so it requires a certain commitment by the reader to not be satisfied with a surface discussion of the key passages and issues. There are some hermeneutical issues no doubt (thus 4 stars, not 5), but even with them, this book is a must-read.
January 27, 2014
Schneider comes across as a mild and careful thinker, placing his ideas before his reader in a open rather than dogmatic way, and that subtlety makes his book quietly potent. His method of undoing his opponents is simply to cast very reasonable doubt on their Biblical exegesis and thinking, making them look like blundering, bellowing oxen in a china shop by comparison. The genius of the book is that you don't even have to agree with half of what he says to be persuaded by his doubts.
His careful deconstructive exegesis is really the backbone of his argument. He shows time and again that men like Sider do incredibly sloppy exegesis. Rather than carefully looking at the text to discern what the Jubilee actually did, they merely exposit how it makes them feel. The Jubilee was not a Communistic reorganization (they wouldn't have even liked it), and Jesus wasn't the poverty-stricken hippie surrounded by poor people we thought he was. Sider's exegetical foundations start to look like Swiss cheese.
His (successful) positive spadework, is then easy to display. Just show the generosity of God in creation, establish the goodness of enjoyment, and then show how that theme and concept rears its head in the Exodus account and the wisdom literature. Some of his exegesis is somewhat thin, and his concept of moral proximity is very poorly fleshed out. In the end, however, the plausibility of his suggestions is hard to deny, which makes his dogmatic opponents look foolish.
His careful deconstructive exegesis is really the backbone of his argument. He shows time and again that men like Sider do incredibly sloppy exegesis. Rather than carefully looking at the text to discern what the Jubilee actually did, they merely exposit how it makes them feel. The Jubilee was not a Communistic reorganization (they wouldn't have even liked it), and Jesus wasn't the poverty-stricken hippie surrounded by poor people we thought he was. Sider's exegetical foundations start to look like Swiss cheese.
His (successful) positive spadework, is then easy to display. Just show the generosity of God in creation, establish the goodness of enjoyment, and then show how that theme and concept rears its head in the Exodus account and the wisdom literature. Some of his exegesis is somewhat thin, and his concept of moral proximity is very poorly fleshed out. In the end, however, the plausibility of his suggestions is hard to deny, which makes his dogmatic opponents look foolish.
January 19, 2008
Interesting perspective on being a Christian with wealth. The author seems to leave a disconnect between what scripture says about wealth and what we are supposed to do in our day to day lives.
Want to read
July 13, 2013recomendado por TGC
http://thegospelcoalition.org/blogs/t...
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April 24, 2014
Great thoughts on thinking biblically about wealth and poverty. Skewers countless rampant errors.
September 25, 2014
Thought-provoking, especially when surrounded by so many who would like to shred this book.
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