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Giving
Jesus said more about money than just about any other topic. Clearly, it is an important issue--and a touchy one! Deep down, we know it is not a matter of what we earn but how we manage what we earn that shows our ultimate priorities.Giving demonstrates how good stewardship is more than a responsibility―it’s an adventure. As you study the connection between your wallet and your heart, you’ll learn how money management is a powerful tool for shaping your character. You’ll discover how giving is as much a part of spiritual growth as prayer and Bible study. And you’ll learn about the rewards of cultivating wise financial habits and a generous heart. Above all, you’ll find out how a lifestyle of giving reflects the heart of God, who freely gives his best to you.Leader’s guide included!Giving group sessions Why Is It So Important to God?The Open Hands of A Training Exercise for the HeartBehind the Scenes of DebtWhat Is a Biblical Lifestyle?Cultivating a Heart of CompassionThe Chance of a Lifetime
144 pages, Paperback
First published September 1, 2000
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February 28, 2016
I read this with a group over the course of a month. I don't consider this book to be bad or poorly-written, nor do I disagree with its premise. In fact, I consider it an adequate starting point for conversations on generosity and money within a church community. And considering how rare these conversations are and how needed they are, this book is certainly better than nothing.
My issues with it are that (1) it promotes dualism and aestheticism despite acknowledging their dangers and (2) it fails to fully engage the subject of spending in the modern context.
First, the authors describe materialists as those who are "preoccupied with material rather than spiritual things", warning the readers that this is a skewed world view to adopt. I agree with that. Later, the authors note that "[dualists believe] that the spiritual world is good, but the physical world is bad", also noting the danger of this extreme where sin and the material are one and the same. I also agree. But how does the chapter end? By using language like "the world is not our home" and "my true home being prepared for me." I believe that this language counteracts their warnings, and further promotes dualism and asceticism in the church. We need to see that the material world was once good, has been twisted by sin, but is waiting for redemption as we are. To participate in redemption, we need to get our hands dirty in the material, use it, be empowered by it, and be creative with it. Using the "this is not our home" language, I believe, does nothing but negate such creativity, or such desire to see beauty and opportunity in the physical. Seeing "our true home" as a removed kingdom in the afterlife will have profound dualistic impacts on our present lives.
Second, this book talks lots about the heart of the spender. It talks a lot about asking whether things are necessary. But the book completely avoids discussing the environmental and social impacts of our spending. To me, this is a major oversight in an age where we are so tragicallly removed from the people/resources harmed in our purchases. There should be a chapter on exploitive labour in the modern age, alongside stories of redemptive spending (e.g. Fair Trade-style systems). Similarly, there should be a chapter on environmental degradation, alongside stories of organizations that are combatting this through use of our money and spending (e.g. responsibly-raised meats). I cannot emphasize enough how important it is that these issues be added to the discussion. It is entirely incomplete without them.
My issues with it are that (1) it promotes dualism and aestheticism despite acknowledging their dangers and (2) it fails to fully engage the subject of spending in the modern context.
First, the authors describe materialists as those who are "preoccupied with material rather than spiritual things", warning the readers that this is a skewed world view to adopt. I agree with that. Later, the authors note that "[dualists believe] that the spiritual world is good, but the physical world is bad", also noting the danger of this extreme where sin and the material are one and the same. I also agree. But how does the chapter end? By using language like "the world is not our home" and "my true home being prepared for me." I believe that this language counteracts their warnings, and further promotes dualism and asceticism in the church. We need to see that the material world was once good, has been twisted by sin, but is waiting for redemption as we are. To participate in redemption, we need to get our hands dirty in the material, use it, be empowered by it, and be creative with it. Using the "this is not our home" language, I believe, does nothing but negate such creativity, or such desire to see beauty and opportunity in the physical. Seeing "our true home" as a removed kingdom in the afterlife will have profound dualistic impacts on our present lives.
Second, this book talks lots about the heart of the spender. It talks a lot about asking whether things are necessary. But the book completely avoids discussing the environmental and social impacts of our spending. To me, this is a major oversight in an age where we are so tragicallly removed from the people/resources harmed in our purchases. There should be a chapter on exploitive labour in the modern age, alongside stories of redemptive spending (e.g. Fair Trade-style systems). Similarly, there should be a chapter on environmental degradation, alongside stories of organizations that are combatting this through use of our money and spending (e.g. responsibly-raised meats). I cannot emphasize enough how important it is that these issues be added to the discussion. It is entirely incomplete without them.
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