Institute for Christian
Teaching
Education Department of
Seventh-day Adventists
POVERTY AND WEALTH:
A CHRISTIAN PERSPECTIVE
By
William O. Ondari
University of Eastern
Africa, Baraton,
Eldoret, Kenya
477-00 Institute for
Christian Teaching
12501 Old Columbia Pike
Silver Spring, MD 20904 USA
Prepared for the
28th
International Faith and Learning Seminar
held at
Babcock University,
Ilishan-Remo, Ogun State, Nigeria
June 17 - 29, 2001
INTRODUCTION
Poverty and human deprivation have been recognized as the most central challenges to the development of human society ever since the dawn of history. Alongside them is the issue of wealth, its creation, possession, distribution and our attitude towards it. Poverty is considered a major constraint to any form of development of human beings. The ways and means of eradicating it are now intensely studied and researched in several academic disciplines like economics, politics, history, sociology, religion, theology, ethics and even law. Tremendous amounts of resources and time have been spent on this problem by both governmental and non-governmental organizations and institutions for several generations. Yet today (2001), there are more human beings suffering chronic deprivation than ever in history. Recent estimates show that nearly half the world's population, about three billion people, live on less than two dollars a day. Most of these are destitute, trapped in absolute poverty.
All over the world, disparities between the rich and the poor even in the wealthiest of nations are rising sharply. Fewer people are becoming increasingly "successful" and "wealthy" while a disproportionately large population is becoming even poorer. Ironically, all this is happening in a world that God has blessed with abundance, enough to allow every living soul on earth have a descent and comfortable life. This is the problem this essay endeavors to address. Why is there poverty, suffering and hunger in a bountiful world? Do Christians have any responsibility in the face of such a situation in our world? What role or approach should Christian teachers emphasize as they prepare students, to face poverty, hunger and suffering in a bountiful world? Is the knowledge of the theory and practice of economics sufficient preparation to deal with this challenging social problem? These are the leading questions that this essay endeavors to shade some light on.
Though poverty is a relative
concept, it is a multidimensional problem, encompassing not only the material
aspects of human life but also its social, physical, mental and spiritual
dimensions. The purpose of this essay is threefold: Firstly, to create an
understanding of the concept of poverty and wealth in both the economic and
Biblical-Christian perspective by analyzing the multiple dimensions of their
definitions, causes and measurements. Secondly, to analyze the ethics of
economics, the discipline whose jargon has largely influenced and provided the
basis of the many contemporary approaches to the problem of poverty and the
creation of wealth. Thirdly, to present the biblical-Christian world-view of
the concepts of poverty and wealth as the basis for integrating faith and
learning of economics and of any subject dealing with these concepts.
DIFFERENT POVERTY AND
WEALTH CONCEPTS
It is generally acknowledged that there is no single
agreed definition of poverty. Although it signifies insufficiency of means
(resources) to meet needs, the standard by which needs are determined is
variable. There is no single worldwide standard of poverty and therefore no
universally accepted count of the poor.
For a long time however, poverty has been viewed and
measured as lack of money (moneylessness), which also includes chronic
inadequacy of resources of all types to satisfy such basic human needs as
nutrition, rest, warmth and bodily care. This however, is quite a narrow view
of poverty. Even though it includes such material deprivation, many such needs
can be satisfied without money, as by one's own agricultural production.
Many analysts now acknowledge that poverty is a much
broader concept including many dimensions, though the narrower definitions
still remain relevant. The different
views show that poverty is not only material deprivation but also powerlessness
i.e. lack of opportunities and choices open to the non-poor. The powerless are
those whose likes seem to them to be governed by forces and persons outside
their control- by people in positions of authority or by "evil
forces" or "hard luck".
These dimensions are conceptualized as follows:
Poverty as material
deprivation This
is at the core of poverty. It is indicated by low income and consumption
levels, resulting in inadequate food intake and poor nutritional status of
food, poor health (Physical stamina) and education, lack of clothing, housing,
consumer durables, fuel insecurity and absence of provision for survival in an
emergency, making the household highly
vulnerable.
Poverty as isolation Reflected in geographical
location, and in social and political marginalization particularly of rural
households. Most poor people live in rural remote areas or are far from
development and service institutions and so lack sufficient weight to influence
decisions. They lack transport (roads) and communication (radio, TV)
links. They suffer from illiteracy
which cuts off access to information and alienation and interaction with the
political process.
Poverty as alienation This stems from isolation and exploitative social relations and
carries a sense of being without identity or control. The poor are alienated
from growth processes such as new technology. They are unable to take advantage
of new technology. They lack marketable skills. With limited access to training
and education, they are further alienated. Educational alienation causes
communication gap between the poor and the rest of society. The languages of
administration commerce and learning have remained all alien particularly to
the rural poor.
Poverty as Dependence depresses the bargaining power
of the poor in a world of unequal social relations between landlord and tenant,
employer and employee, creditor and debtor, buyer and seller, patron and bonded
laborer. Dependence can also take the form of reliance on remittances and
transfers (gifts, free or subsided food, etc.) as a major source of income
and/or consumption for a poor household.
Poverty as a lack of
decision-making power and freedom of choice in production, consumption, employment and
socio-political representation reflected in the absence of flexibility and
reduced opportunities open to the rural poor.
Poverty as lack of assets. This forces the rural poor
to work at a very low level of productivity. The condition of landowners with
small-holdings but without complementary assets can be worse than the landless.
It can be measured by levels of holdings and changes over time, in the
ownership of land, livestock, fishing boats and gear, tools, equipment and
machinery.
Poverty as vulnerability of
external shocks and internal social conflicts. This can quickly and
significantly change the poverty status of rural households. Vulnerability can
arise from natural factors (such as drought, flood, cyclone and attack from
locusts and other pests) and from changes in the market (collapse of commodity
prices), in demography (loss of earning family member) in health (illness of
earning members), in marital status (divorce, desertion and widowhood) in the
labor market (loss of employment) and from war.
Poverty as insecurity.
This
defines the risk of being subjected to physical violence, because of low social
status, or physical strength, gender, religion, race, ethnic and linguistic
status.
Narrow Versus Broader view
of Poverty
From the forgoing
discussion, poverty can be viewed narrowly (as moneylessness or material
deprivation) or broadly (to include other less materialistic dimensions like
powerlessness). The broader the view, the more encompassing it is, but the
harder to measure. The narrow is based on income and consumption definitions.
The broader view is more inclusive of much less materialistic aspects described
above. The range of possibilities is illustrated in a diagram originated by
Baulch (1996) also reproduced by White and Killick (1996).1
The question, which arises
from this diagram, is related to the most appropriate measure and view of
poverty. What balance is required between the different approaches? White and
Killick (200 1) observe that measures based on income or consumption- the most
commonly used for international comparisons, have the advantage that the
required data are often available though there are limitations.
At the end of the spectrum
from income-based measures are community-level measures based on discussions
intended to elucidate local perceptions of the nature of poverty, the assets of
the poor, the constraints they face and the influence of household dynamics.
These are the ones we now turn to.
Views of well-being and
ill-being from the perspectives of the poor
It is important that for any
meaningful and effective interventions on behalf of the poor, the issue of
poverty must be approached from the perspectives and experiences of the poor
people themselves. Poor men and women have detailed knowledge of their own
situation and have context-specific criteria about who is poor and not poor.
This knowledge should be used in the understanding of poverty, the desires the
pain and aspirations of the poor. The poor people's ideas of well-being or the
good life and ill being or the bad life attests to the multidimensionality of
poverty and they have much in common throughout the world. They are here
summarized from world-wide surveys of village-level poverty assessment surveys.2
Well-being.
The good life
To the poor a good- life
includes:
a) Material well-being:- having enough
i) Food. Adequate food is a
universal need. Enough to eat every day and also being food-secure.
ii) Assets Having land, livestock,
furniture, utensils and tools. It also includes savings, capital and access to
consumer goods.
iii) Work to gain a livelihood. Being able to work and earn money.
b) Bodily well-being: Being and appearing well
i) Bodily well-being of health and a good
appearance
ii) A good physical environment with fresh air and clean surroundings
c) Social well-being
i) Self-respect and dignity Being able to live without being a burden to others,
living without being subservient to anybody, being listened to and able to
fulfill social obligations and help to others.
iii) Peace, harmony and good relations in the family and community. Absence of conflicts, unity
in the household or community and country. Encouraging people to support and
give presents to others.
d) Psychological well-being
i) Free from distress at being unable to feed
one's children and the shame of having to go without food.
ii) Power and voice to influence what happens In their communities with
independence, adequate democracy and social justice.
iii) Cultural identity and social solidarity Sharing and maintaining
their common culture and pride of the past social solidarity. This provides
emotional and physical security.
e) Security
i) Civil peace - the absence of war,
violence and disorder.
ii) A physically safe and secure environment not being vulnerable to
physical disasters and discomforts like floods, wild animals, water and air
pollution, droughts and epidemics.
iii) Personal Physical Security , being able to walk around any hour of the day and
night without anyone to harm you. A related atmosphere with high level of personal
security.
iv) Lawfulness and access to justice. Absence of constant fear,
security from persecution by police and other powers.
v) Security in old age Able to have someone to take care of you at old
age and freedom from neglect and abuse.
vi) Confidence in the future being able to look forward into the future with
hope, optimistic of a stable and predictable future.
f) Freedom of choice and action
i) Being able to be a good person, able to buy clothes for others, to have
everyone to help others when they have problems.
ii) Having enough money to be able to give to
charity or a religious organization.
iii) Being able to make choices, to decide to do the basic things in life
without constraint, to five in unpredictable environment and to have some control
over what happens.
Ill-Being: The
Bad Life.
This brings together the
poor people's different sorts of bad experiences. Some correspond to the
opposites of the clusters of well-being. As with well-being, ill-being is
multi-dimensional. The bad life is marked by many bad conditions, experiences
and feelings of the poor which include:
a) Material
lack and want
i) Food. Eating once a day,
relying on wild foods children leaving for school without food. Going to bed
without food.
ii) Livelihood, Assets and money, uncertainty of livelihood assets and
employment. Low returns to work. Lack of money for access to many services
especially health, education and transport and other daily necessities.
iii) Housing and shelter Discomfort and distress due to inadequate shelter,
crowding in small places, with possessions insecure. Leaking huts and shanties
which flood, fall down, blown down, burnt down or are knocked down. Dirt, filth
and refuse in their surroundings, with sewers that overflow and flood into
their dwellings.
b) Physical
ill-being
i) Hunger,
pain and discomfort Hunger and sickness, stress and suffering. Women not having enough
breast milk to feed their babies; being frequently injured; often sick for
longer and treated if at all the last, leading to physical weakness. Living in
discomfort, unhygienic, dangerous, dirty and badly serviced and often polluted
environments, therefore vulnerable to physical shocks, stress and afflictions.
ii) Exhaustion and poverty - Experiencing exhaustion and lack of energy. The
body their only asset is uninsured, devalued and weakened by food shortages and
sickness. Exposure to "time poverty" especially for women with little
or no time to rest, reflect, enjoy social life, take part in community activities
or spend time in spiritual activities.
c) Bad Social
Relations, Which Include:
i) Exclusion
takes many forms Ignorance or lack of fluency in a dominant majority language can be
excluding, often embarrassed to speak native language.
ii) Rejection and abandonment of children and the old people. Loneliness and lack of
social support particularly of the elderly
iii) Self-exclusion Occurring when inclusion is considered dangerous or
bad and is a cost of a violent and abusive environment. It also occurs because
of shame. May not be invited to say a wedding or unable to appear and behave
appropriately.
d) Poor gender
relations in family and community. This is mainly due to
troubled economic transitions.
i) Increased work burden for women As more and more men become jobless due to
retrenchments, women are overworked and overloaded as they have added some
livelihood responsibilities to their household duties
ii) Male frustration and anxiety and sense of inferiority Unemployment has led to male
loss of economic power and increase in women's. This is a serious violation of
accepted social norm and therefore strained relationships.
iii) Domestic abuse and violence Rape, beating and insults; deprivation of
food, sex, shelter etc.; verbal and domestic abuse, polygamy, divorce and
desertion. Teenage pregnancies and abusive in-laws.
e) Insecurity,
Vulnerability, Worry and Fear
i) Insecurity comes through exposure to mishaps, stresses and risks. To dangers in the physical
environment, in society, in the economy, and in the administration and legal
systems
ii) Vulnerability Comes
because the poor are defenseless against damaging loss, which generate worry
and fear of many things; Lack of confidence is also mentioned.
f)
Powerlessness, Helplessness, Frustration and Anger
i) Described as political impotence, inability to control daily anxiety. Having to
eat all the moment they receive food or money.
ii) Worry about the future especially the future of children. These coexist
with concerns for the immediate present. The future is seen as getting worse
for them. All these are indeed very sobering experiences of the poor. What the
poor care about are many of the same things all of us care about. Happiness,
family, children livelihood, peace, security, safety, dignity and respect. The
poor of the world have, however, encountered corruption, irrelevance and
abusive behavior from the agents of formal organizations that purport to be
helping them. They are indeed stigmatized. They find themselves powerless in
the market place to negotiate fair prices. They have tried to survive by
turning to their informal networks.
The dimensions of poverty
are multiple and their connections also interwoven. The poor people's
experiences seem to converge around 10 dimensions that add up to lack of
freedom of choice and action to powerlessness. They are summarized in the
diagram figure 2 below adopted from Narayan et al (2000)
THE MEASUREMENT OF POVERTY
According to development
experts measuring a multi-dimensional problem like poverty is a problem of no
small magnitude. How we measure poverty, however depends on how we define and
view it. According to White and Killick (2001), being clear about the nature of
poverty is important because the definitions used in the measurement applied,
shape how the problem is viewed and the choice of policies to combat it. It
follows therefore, that how one measures something depends on how one views it
and defines it. Poverty has traditionally been measured at country and global
levels (macro) using income and consumption based indicators and more recently
at the household level (micro) using more inclusive indicators.
Measurement at Country Level
The most commonly used way
to measure poverty is to consider them poor those whose consumption or income level
falls below some minimum level necessary to meet basic needs. This minimum
level is usually called the "poverty line'. What is necessary to satisfy
basic needs varies across time and societies. Therefore, poverty lines vary in
time and place and each country uses lines, which are appropriate to its level
of development and societal values.
Information on consumption
and income is obtained through sample surveys, during which households are
asked to answer detailed questions on there spending habits and sources of
income. The level of poverty is indicated by the percentage of the country's
population living below the poverty line.
Measurement at Global Level
When estimating poverty worldwide,
the same reference poverty fine has to be used. and expressed in a common unit
across countries. Therefore for purposes of global aggregation reference fine
of say $1 or $2 per day using a specific year's Purchasing Power Parity (PPP)
terms (where PPP measures the relative purchasing power of currencies across
countries). It has been estimated for example that in 1998, 1.2 billion people
world-wide had consumption levels below $1 a day and 2.8 billion lived on less
than $2 a day. This data can be used to show other types of inequalities. For
example GDP (Gross Domestic Product) of the poorest 48 nations i.e. a quarter
of the world's countries is less than the wealth of the world's three richest
people combined. Further, 20% of the population of the developed nations
consume 86% of the world's goods. A few hundred millionaires now own as much
wealth as the world's 2.5 billion people etc. New Directions in Poverty Measurement
While
much progress has been made in measuring and analyzing income poverty, there are important limitations
to these measures. It is difficult to ensure comparability across countries and
to establish an objectively robust definition of a poverty line. Furthermore a
focus on income poverty may miss important dimensions of poverty and thus fail
to capture crucial aspects of the processes of causation. Examples include
vulnerability, powerlessness, the shame of dependency, and social isolation.
CAUSES OF POVERTY
Theories on the Causes of Poverty
Poverty has many interlinked
causes. Theoretically, poverty has been also categorized according levels they
fall. These include:
A.) Individual/household level
Poverty is explained by
individual circumstances and/or characteristics of poor people. Some examples
include, amount of education, skill, experiences, intelligence. Health
(nutrition), handicaps, age. Work orientation, time horizon, cultures of
poverty, discrimination, together with race, sex etc
B)Aggregate
There are two types of
aggregate poverty: case and generic theories
1) Case theory: Add up all poverty explained by
individual theories and that is equal to the total
aggregate poverty. In other
words, according to these theories, aggregate poverty is just the sum of
individual poverty.
2) Generic theories: Poverty is explained by general economy-wide problems, such as:
Inadequate
non-poverty employment opportunities Inadequate overall demand macro problems,
macro policy), low national income (less developed country). If generic
theories are correct, poverty is caused by one set of forces (general,
economy-wide problems) but distributed according to individual theories.
Whether poverty is caused by individual circumstances of poor people or by
wrong national policies, the ultimate cause of poverty is selfishness and
greed. It is the selfish choices of human beings that causes the exploitation
and alienation of fellow human beings.
Poverty is created and
perpetuated not by a single isolated cause but by a number of closely
interlinked Socioeconomic processes. Indeed they are not referred simply as
causes but 'poverty processes' or according to Vallely as 'sinful structures'.
In broad terms the causes include:
Policy-induced processes. National policies and institutions which often have
built in policies which exclude the rural poor from the benefits of
development, accentuate the impact of other poverty processes and fail to
recognize the productive potential of small holder farmers which could be
unleashed with the fight kind of support. Dualism.
Most ex-colonial societies suffer from a poverty process whereby colonial
production patterns persist and small and marginal farmers are hurt because
resources starting with the best land are preempted by large primarily
export-oriented commercial farmers.
Population growth. Rapid population growth and the skewed age structure and migration
which result have caused perpetual rural poverty through increased pressure on
land and other resources, social services and employment as well as in some
cases, through a shortage of labor due to migration. The population processes
is self-perpetuating ultimately leading
Poor resource management and the environment poverty is closely related to
availability of resources and its management. Poor management can severely
damage the resource base. Rural poverty malnutrition and under nutrition are
closely linked to degradation of the environment, as poverty depletes natural
resources which in turn accentuates the suffering of the rural poor. Land
degradation and desertification in and and semi and areas are taking place at
an alarming rate due to climatic changes, overgrazing and inappropriate
agricultural practices, with poor agro- pastoralists and herdsmen cited as both
perpetrators and victims.
Natural cycles and processes. In most developing countries the rural poor are
adversely affected when for instance, seasonal fluctuations in food
availability translate into nutritional deprivation especially among women and
children Seasonal food shortage are often aggravated because the poor are
forced to sell the harvest immediately at cheap prices so as to meet pressing
needs, only to buy some of it back later at a much higher price. Seasonal
formal shortages also create indebtedness. The poor have to borrow money at
exorbitant interest rates.
The marginalization of women. In most developing countries women are always
discriminated. With little or no access to land, they depend on casual labor
and earn very little. Women farm on fragmented plots of non-arable or infertile
land. Their access to inputs extension, training and credit is poor and this
limits their ability to take advantage of commercialization of agriculture.
Cultural and ethnic factors. There are numerous minority populations who have
been subjected to ethnic or cultural marginalisation. This include the nomadic
pastoralists of the near east and north, east and southern Africa, minority
populations of Bangladesh, India, the Philippines, Thailand and elsewhere. Over
hundreds and thousands of years, they have been forced to adopt to harsh
environments. Travel long distances with herds and tent dwellings but have been
severely affected by diminishing grazing land and their natural resource base
deteriorating. Racial discrimination has been a major factor in generating and
perpetuating poverty around the globe in developed and developing countries.
Exploitative intermediation The poor are exploited by various kinds of
middlemen. Landowners exploit sharecroppers and tenants, money lenders exploit
debtors and trackers exploit small-scale producers. All these combine to keep
millions of people in the grip of poverty.
Internal political fragmentation and civil strife. Political troubles and civil
strife can have a disastrous impact on the rural poor, as has been seen in
Afghanistan, El Salvador, Ethiopia, Sudan, Somalia, Sri Lanka and more recently
the Democratic Republic of Congo, Rwanda, Burundi and Yugoslavia.
These have caused internal
displacement and any development achieved greatly disturbed
Productive activities are
disrupted suddenly and many producers turned into heavy consumers of social
services with serious consequences for production savings, capital accumulation
International Processes Poverty is induced by both
market and non-market forces. Small holders producing for export suffer from
fluctuations in international commodity prices and from the protectionist
agricultural policies of developed countries.
THE ETHICS OF ECONOMICS AND
POVERTY
In trying to understand the
causes of poverty and its effects it is important to understand the ethics of
the economic reasoning behind some of these causes, though subtle and disguised
as solutions. The causes of poverty are complex and there is much less
agreement as to which one's are more important. These causes are not single independent
acts but a set of interrelated processes and systems that interlock and trap
the poor in absolute poverty. They however reflect the choices of sinful human
beings. According to Vallely (1990) selfish human beings have disguised their
greed and usually pause as the "good Samaritans" but indeed are the
"robbers" who "injured" the lonely It is greed in man that
has created economic systems, policies and programs that have brought misery
and suffering in the world today.
The inquities of such
systems have been disguised in the jargon of macroeconomics which is remote to
the poor, sometimes complex to understand and appears irrelevant to daily
fives. The question that should be asked here by Christian scholars and
students in economics is how do these facts of modem economic life sit with the
principles, which the Old Testament established, and Christ refined and with
which the church has so successfully struggled? To answer this we must look at
the various economic and organizational issues that confront modem society.
Economists simply state the
problem thus: The resources, which any society is endowed with, are of a fixed
amount and limited. Some of these resources are natural, and others are
inherited. Others are the abilities inherent in men and women, which they use
in conjunction with others to create wealth. But by the nature of the people's
aspirations and wants, these resources however plentiful are always limited in
comparison with the number of uses to which they could be put. This gives rise
to the importance of choice. With 'limited' resources (scarcity) and unlimited
human wants economists and society have to address three important questions.
The first problem of
economics therefore is: how is society to choose from the possible uses? What
should be produced or bought with the limited resources? In terms of a simple
household economics, this boils down to questions as to whether a family should
allocate a certain part of its budget to buying a car or a foreign holiday. On
the social scale, the corresponding questions might be, how to decide whether
to spend on health compared to education; produce
cash crops (like tea, coffee. tobacco or flowers) or food crops (like
fruits, vegetables, soybeans or maize); military goods (like missiles and
tanks) or civilian goods (like milk, soybeans and shelter).
The second major problem
that confronts economists after choosing what to produce is how to produce it.
This is because there is usually more than one technically possible way of
producing any given good or service. These ways are referred to as techniques
of production. Do we use a technique that uses more machines and few laborers
or one with a few machines with many laborers? Should we use organic
fertilizers like manure or inorganic like nitrogen? Choice of techniques of
production is an important economic problem because different techniques have
different costs associated with them both to individuals and to society.
The third key problem
confronting economists is, how should the relative levels of consumption of
these resources be decided? For whom should we produce and how much should each
get? Should everyone in the family receive the same? Do some need more than
others? Can some put an unequally large share to better use for the common
good. This problem of relative levels consumption is what economists refer to
as a question of distribution of income. In essence then, wealth is created by
man adding his skill and labor to natural and inherited resources. How we
address and answer these questions is very much a question of our ethics and
values. There is a moral and ethical antecedent to these questions. It is the
way these questions have been addressed; using outmoded irrelevant and
distorted economic dogma that has largely contributed to the suffering and
misery in our world today.
Traditionally economists in
an attempt to refine their discipline and separate it from moral social
considerations have tended to maintain that the only one strictly economic
criterion to be applied is this: The avoidance of waste so that whatever the
desired outcome, it may be achieved it with minimum use of resources and
nothing be squandered in poor organization. They are therefore preoccupied with
the question of efficiency, particularly with the efficiency of the free market
stem. The market system answers the three fundamental questions through the
market. Ideally, en the right conditions this system should work for the
benefit of all; in practice, when the system imposed from a starting point
where all nations are unequal, what free trade and market forces do is to
magnify those inequalities. It is in this that the 'development gap' between
the rich and poor nations finds its genesis.
Yates commenting on the
Brandt report on international Development Issues that espoused free trade
observes the following:
The report is trapped in
false and outmoded economic concepts. It is well motivated, but the concept
that all trade must be mutually beneficial is just not true. Cash crops grown
on land while the people starve, is one result of this trade. Trade between
unequal partners will be to the disadvantage of the weaker one in nearly all
cases…….A market economy is based on greed for money gain; one should not
expect good to come from such a base.3
It is John Maynard Keynes the famous British economist as quoted by Yates, who earlier also observed and remarked that "capitalism is the extraordinary belief that the nastiest of men for the nastiest of motives will somehow work for the good of all."
White and Killick also make
a similar observation that the market system does not have anything in itself
that guarantees reductions in poverty thus
The characteristic of the
market system is that unless there are safeguards, it sets up dynamic forces
whereby 11 money makes money" while
many others fall into poverty trap. When it operates within an appropriate
institutional framework, capitalism is entirely compatible with low and
declining poverty rates but there is nothing within the market system itself to
produce such an outcome. 4
The unethical basis and
motives of human choices clearly comes out here as we examine the practical
effects of these policies and theories. Their
outcome has been that in the past two decades in particular, the flow of
resources has not been from the rich to the poor but from the poor to the rich.
A system cannot be deemed
efficient if it merely improves the lot of a particular section of society.
Efficiency of the market parse cannot be the primary concern of the Christian.
Valley (1990) argues that, there can be evils of efficiency. War, theft,
murder, slavery and colonialism can all be efficient for the ruthless, but for
the rest of us there is a moral code in which such efficiency is set. For
example the rich-world-based multinationals have continued to destroy virgin
forest for timber and cash crop and livestock production for export with small
regard to the long-term environmental consequences. Native forest people have
been the victims of genocide for decades to make way for mines, ranches and
roads. In countries like Brazil the land in which once grew the peasant staple
black, beans, now grows soybeans which with World Bank support, have increased
their acreage in the past three decades most of which is exported to Europe as
animal feed. In Kenya today, where maize grew there are now flowers, which are
taken in refrigerated vans and by air to Europe. In Mali food production has
fallen by almost 10 percent but cotton output is up eight-fold. This story can
be repeated throughout the world. Cash crops like tea, coffee, sugar, cotton
and cocoa in the third world take up much land that could grow food. Such crops
are of course more valuable in cash terms than the food crops, but the profit
does not go to the third world country but to the rich world-based multinationals
who usually pay very low wages to their workers. Griffiths and Lucas express
their feelings thus
We are made to feel guilty
about the Third World. It is our fault that the rainforests are being cut down,
indigenous people chased out of their primitive simplicity and herded into
shantytowns, millions of children left living off garbage bins on the streets
of Rio. Compassion fatigue at length sets in, and that each country should look
after its own, and that it is morally wrong to raise taxes to be spent on
international aid. 5
The fact
clearly remains that dire poverty, debt repayments, and extremely uneven
distribution of purchasing power and insatiable greed of rich countries cause
poor countries to produce cash crops on land, which could grow food for their
own people. This clearly shows that most developed country relationship is not
that of partners in development but mere profiteering. Their ethics are the
minimum required for political survival. What pauses today therefore as
development aid and humanitarian response to third world misery, is a veiled
injurious system that has made developing countries incapable of attaining
autocentric development.
According to some, this exploitative relationship is the outcome of a free market system. They therefore advocate a different system with a strong central government or authority to address the economic problems of poor nations, which is a more socialist type of economy. While Governments have a major role to play in economic matters the solution to current poverty problems does not lie in this system either. Tony Addison quoted in White and Killick makes the following observation on African poverty
Many of the policies that
benefit the poor work against the interests of the higher income groups who are
politically influential ("vocal") in their demands. These are often
the very people who constitute the political power-base of the region's
governments. These governments often direct public expenditure: to the benefit
of high income groups, both as government employees and as users of services,
rather than to services that are important to poor people, such as preventive
health care and primary education. Paying farmers a low share of the world
price of their commodities taxes the rural poor but creates public revenues
with which to buy political support among the vocal. 6
This clearly shows that the
solution to the poverty problem is not found in an efficient economic system
parse, for both the market and the government have failed the poor. They are
both human institutions based on self-interest.
What is the Christian
response to this? What about Christian scholars and students of economics?
According to Joan Robinson (1960) as quoted by Vallely, the purpose of studying
economics is not to acquire a set of ready-made answers to economic questions,
but to learn how to avoid being deceived by economists. The Bible cautions that
"in their greed they will exploit you with false words". (2 Peter
2:3). Christians therefore cannot rely for guidance and solutions to these
problems, on human theories and ideologies which are selfish and humanistic,
but on what God says, the ultimate truth.
E. G. White makes it clear
thus
"There are not many
among educators and statesmen, who comprehend the causes that underlie the
present state of society. Those who bad the reigns of government are not able
to solve the problem of moral corruption, poverty, pauperism and increasing
crime. They are struggling in vain to place business operations on a more
secure basis. If men could heed the teaching of God's word they could find a
solution to the problems that perplex them.7
This argues for the
Christian role and approach to poverty and wealth. The problems of the world,
including poverty can best be understood from the premise that God has laid in
this world laws both natural and moral for the good of all human beings. These
laws cannot be ignored or violated without serious consequences of misery,
suffering, sorrow and even death.
THE CHRISTIAN VIEW OF
POVERTY AND WEALTH.
The forgoing discussion clearly shows that the needs of the poor go far beyond what secular institutions can provide. While many agree that something needs to be done, they don't agree on the possible ways on how we should effectively deal with the problem of poverty and human suffering. Secular institutions cannot adequately or effectively address such a multidimensional problem.
According to Holmes (1975),
secular institutions in a secular society compartmentalizes religion and treats
it as peripheral or even irrelevant to large areas of life. In this context,
they charge that religion and economic production have no intrinsic
relationship. 'Religion Cannot Produce Grain", argue some critics,
implying that stewards of religious matters ought not to presume to address
matters of economic production. The reverse is also held to be true. Economics
should be independent of religion, they argue. Each belongs to separate spheres
of life, each has its place, but there is no intrinsic relationship between
them. The fertile plains of economic experience, perhaps unexciting, are places
where people may dwell without ever seeing the mountaintops of religious
experience. A journey to the mountains is voluntary and while it is
exhilarating for some, it is merely dangerous for others.
This view is, however,
rejected by others including Christians. They argue that it is a tragic error
to separate faith and every day life - indeed it cannot be done in economics.
"Economic fife is one of the chief areas where we five out our faith."
This argument is accepted by many Christians for the Bible teachings in both
the Old and the New Testament touch
a lot on the economic issues of poverty
and wealth and the attitudes we should have towards them. The life and
teachings of Jesus Christ show that God Himself has a special love and concern
for the poor. Christians cannot compartmentalize religion in economic matters.
They must use the holistic integrated approach.
The Old Testament Teaching
The Old Testament clearly
teaches that God had a special love and regard for the poor. He instructed
those who had more to share with them and not to oppress them. When he
delivered the Hebrew tribes from Egyptian bondage, melded them into a nation,
and gave them laws. He made provision for the needy among them as indicated in
Deuteronomy 15: 11. "There will always be poor people in the land.
Therefore I command you to be open handed towards your brothers and towards the
poor and needy in your land."
The Israelites were to leave
gleanings for the poor when they reaped and harvested Lev 19:9, 10. They were
to be impartial injustice towards the poor (verse 15). They were to safeguard
the property of someone who became so poor that he had to sell his land, for in
the year of jubilee it would return to the original owner (Lev. 25:25-28) . He
admonished them further "Do not be hardhearted or tight-fisted toward your
poor brother. Rather be open handed and freely lend him whatever he needs"
(Deut 15:7-8). God was impressing upon the minds of all that the poor have as much
right to a place in God's world as have the wealthy. These regulations that He
established were therefore, designed to promote social equality--- to bless the
rich no less the poor.
The Old Testament prophets
thundered against the oppression of the poor. As the conscience of the nation
they denounced greedy landlords, land grabbers, liquor vendors, and
moneylenders. They called God's people to genuine religion that helped the
needy rather than trusting in ceremonies (Isa 58:6-7). Among the sins of Israel
upon which God pronounced judgment through Amos was the trampling upon the
poor, cheating with dishonest scales and buying the poor and needy for a pair
of sandals (Amos 2:7, 8; 8:5,6).
The Life and
Teaching of Jesus Christ.
The life of Christ was one of
poverty, an impression very generally derived from the familiar words of Isaiah
53 and also from Phil 2:7 (took Himself the form of a slave) and 2 Cor 8:9 (He
became poor that ye through his poverty might become rich). Jesus was a poor
man who spent his ministry helping the poor. The King of heaven had no room in
the inn where he could be born but instead was born in a smelly, cold and rough
stable and lay in a manger. His parents were not wealthy and that an offering
of the poor had to be given at his presentation of the temple.
His public ministry was
holistic. Healing and preaching were inseparable. He spent more of His time
healing than preaching. His ministry was to the whole person. He knew that
people with hungry stomachs and diseased bodies need liberation physically in
order to hear the word of God-of his saving grace.
No one in society escaped
His attention, none was beneath Him. He stooped low to raise everybody, the
lepers, the cripples, the demoniacs, the blind, the deaf, the prostitutes, tax collectors,
women and children.
The life of Jesus turned the
tables on the on the values of His day - and ours. The scribes and Pharisees
taught and believed that material well-being went hand in hand with God's
blessing. A materially rich man was seen as close to God because God is
blessing Him. A poor and or sick man was seen as one under God's curse. But
Jesus' life and ministry showed the lie behind this theology and showed what
was valuable and desirable in God's kingdom. He taught saying, "Blessed
are you who are poor, for yours is the Kingdom of God. "Blessed are you
who hunger now, for you win be satisfied ( Luke 6:20,21).But to the rich He
said, "But woe unto you who are rich for you already received your
comfort. Woe to you who are well fed now, for you will be hungry" (verse
24,25)
Jesus wasn't condemning
riches parse. He welcomed very wealthy people like Zaccheus Nicodemus and
Joseph of Arimathea. The Old Testament also records very wealthy but godly
people like Abraham and Job. Not money and wealth but the love of money was
what Jesus condemned and is that which kept the rich young ruler from the
Kingdom.
In the last parable that
Jesus told, He portrays the final judgment when we shall all stand before God
and give an account on what we did to Jesus who came to us as the hungry, the
thirsty, the homeless, the naked and the prisoner. So closely did Jesus
identify Himself with the world's needy (Matt. 25:31-46).
Christian Response to Poverty
In virtually every country
today governments aim not only to protect their citizens, but to ensure that
even the poorest among them have access to basic services like education, basic
health care and safe drinking water. There is a variety of state institutions
to provide these services, which are also used by external agencies as channels
for the projects to benefit the poor. These include police forces, public
works, water authorities, education ministries, public health services and so
on. Most poor people as terribly ineffective perceive these institutions, inaccessible
and disempowering. While there are pockets of excellence, the recurrent themes
running through poverty assessment reports are distrust, corruption,
humiliation, intimidation, and helplessness and often anger. There are some
secular institutions sincerely dedicated to the humanitarian course of
uplifting the poor. But is the most important difference between the bases of
their commitment from that of Christians? Can't just donate money and other
resources to these organizations without getting directly involved themselves?
Secular humanists, who are
sincere in describing themselves as dedicated to the human cause, sometimes
appear more human than Christians. But if we ask them why they are so committed
to humankind, then there basis is found to be woefully inadequate. In the words
of Julian Huxley, it is done because of the human potential in the future aeons
of evolution. "Thus the development of man's vast potential of realizable
possibility" he wrote, "provides the prime motive for collective action".
The inadequacy of this basis is obvious. It implies that we should not care for
those who appear not to be in the progress of realizing their full potential
like the imbecile, the hardened criminal, the psychopath, the chronically ill
or the starving. The humanists imply that we can let them sleep slowly lest
they hinder the evolutionary process. Compulsory euthanasia, not compassionate
service could be more prudent according to the humanists premise.
According to Stott (1984),
Christian people have a sounder basis for serving their fellow human beings
than this. It is not because of what they may become in the speculative future
development of the race, but because of what they are by divine creation. Human
beings are godlike beings made in God's likeness, and possessing unique
capacities which distinguish them from the animal creation. True human beings
are fallen, and the divine image is defaced, but despite all contrary
appearances it has not been destroyed (Gen.9:6, James 3:9). It is this which accounts
for their unique worth and which has always inspired Christian philanthropy. So
all our philanthropic work depends on our evolution of human beings. The higher
our view of their worth, the more we shall want to serve them.
We must admit that governments
and indeed many organizations have done and are doing a lot more in trying to
alleviate poverty. But the major problem has to do with the value we hold as
individuals and as a society. Much of what is done is done is a very high cost
to society even by taxing the poor more that they get. Man does not know how to
share sacrificially because of greed and selfishness leading to corruption and
dishonesty.
Many of the practical
suggestions given can indeed be shared by both Christians and other
non-Christian organizations. Christians however must operate on a different set
of values and ethics. They must view poverty and human suffering around us, not
only as a socioeconomic challenge but a God-given opportunity and obligation.
Indeed many words 'like poverty alleviation' and 'poverty reduction' have been
used in defining programs and policy objectives on behalf of the poor. But God
did not intend that poverty be completely eradicated or eliminated from among
His people. His define law and command is that man should learn to lovingly and
sacrificially share their wealth with those less fortunate among them as shown
by this comment
Although God had promised greatly to bless His people, it is not his
design that poverty should be wholly unknown among them. He declared that the
poor should never cease out of the land There would ever be among His people
who would call into exercise their sympathy, tenderness and benevolence. Then,
as now persons were subject to misfortune, sickness, and loss of property; yet
so long as they followed the instruction given by God, there were no beggars,
neither any who suffered for food.8
From the forgoing
discussion, Christians have a totally different idea of welfare. To a Christian
it involves relationships between man, God, and fellow human beings. The
following Biblical Christian principles therefore are extremely important to
the Christian's handling and relating to the problem of poverty and wealth.
Acknowledging God's ownership. God owns all the whole earth including ourselves and
the poor among us. Although He has endowed us with different amounts of
resources they belong to Him to be used lovingly and willingly for the benefit
of all in society.
Acknowledging man's stewardship. Every man on earth is God's steward, simply a
manager of all the good things that God has given us. This includes our money,
time, bodies, skills our environment etc. We shall give an account on the use
we have made of these resources.
Acquisition of wealth is not a sin but can be dangerous. The biblical-Christian
teaching is that wealth in itself is not a sin; it is God who gives power to
get wealth. Acquired honestly and used wisely can be a blessing to all. However
can be a terrible curse when acquired or used otherwise. John Wesley once said:
"We should earn as much as we can save as much as we can and give as much
as much as we can".
Generosity and liberality are good and rewarding to both the rich and
the poor. From
the 'voices of the poor', it is clear that many consider it good to be able to
help others and share even in the little they have. The poor therefore should
be encouraged not to be selfish even in their economic adversity. We should
always remember the story of the widow of Zarephath, who, though
poverty-stricken and about to have her last ware exhausted, shared it with
Elijah and in return her life and that of her son were preserved. God has
promised a great blessing to those who in time of trial give sympathy and
assistance to others more needy.
Help to the poor should encourage self-help liberality, industry and
empowerment. The
poor are not crying for handouts, but for opportunities. They consider it a bad
life, embarrassing and humiliating to five just relying on charity and gifts.
The bible also teaches that if a man will not work, neither should he eat. This
means we should not support idleness and laziness by private gifts that
encourage wrong habits. Where there is unavoidable poverty we should show
tenderness and compassion. But great help is required in educating men and
women to practical useful work by learning some trade and other industrious
habits. Understanding the need of healthful living, sanitation and other
natural laws pertaining to their lives is also invaluable.
Maintaining integrity in business, in relationships and dealings with
each other. Christians
should maintain high moral standards in the midst of rampant corruption
competition, ill treatment, greed and exploitation. This also entails avoiding
any activity or habits that end up directly or indirectly affecting anyone
adversely. Activities that pollute the environment, or anything that
disempowers the poor physically, economically, socially or psychologically;
making them insecure, excluded, vulnerable or otherwise cut off from the rest
of society should be considered sinful and therefore abandoned.
Practicing economy and self-denial for the sake of others. As we see much suffering,
misery, sorrow and disease, we should be moved by compassion and sacrifice. This
will profoundly affect our life styles. Avoiding vanity in dress, amusements,
indulgence in appetites and love of display. Doing and buying anything that
pleases us simply because it pleases us is a bad practice that has caused
suffering to many.
Avoiding anxiety, worry and fear The poor and indeed the rich quite often are
always filled with fear and worry and anxiety of the next day's meal even the
future. Many have died from the consequences of fear, worry and anxiety about
the material things like food, clothing and shelter. Jesus' statement
concerning these things in Matt. 5: 25 - 30 shows God's care and concern over
us and having faith and trust in Him is the best cure for worry and anxiety.
This gives us faith, courage and hope for the future.
Wealth and Money is not the end of human endeavor. They are simply a means to
the end but not the end in itself. In themselves, they neither bring
satisfaction and happiness to the human souls. We must seek first the heavenly
riches, a closer knowledge and relationship with God.
INTEGRATING FAITH AND LEARNING
There are many practical
ways in which students can be taught and inspired to help the poor and
alleviate human suffering in general even before they graduate. Here are a few of
them that can reinforce what is taught in the classroom.
Take a special compassionate interest in the poor around us Most of the poor live in
places, which are physically or socially isolated. They are neglected,
stigmatized, and even brutalized. But, as Jesus did we should make deliberate
efforts to regularly visit and make friends of the poor and neglected and show
our love and solidarity with them to remove the stigma associated with poverty.
Responding to urgent human needs. The whole college or university can respond
in a practical way by donating clothing, money, food, blankets, and medical aid
supplies, etc, to those in need, particularly to victims of man-made or natural
disasters. Experience has shown that most students, together with faculty and
staff in our colleges have hearts that are easily touched by human suffering.
Opportunities should be availed for them to participate in helping the poor and
needy. This fosters a spirit of togetherness, love, solidarity and satisfaction
among the campus community as we rally together for such a humanitarian course.
Community health education programs. In order to rebuild and up grade the quality
of life of the poverty-stricken, students, and faculty in health related
professions can provide the surrounding communities with education on
sanitation and general health. Through community leaders, and in a language
that they understand, we can provide parent education in such areas as
nutrition, hygiene, child spacing, and childcare. The use of natural remedies
in the prevention and cure of diseases should be emphasized.
Improving Family and Community Farming Practices A great percentage of the
world's poor are rural subsistence farmers. Christian colleges can teach the
poor better methods of farming to double or triple their usual yields, protect
their environment and improve their water supply.
Establishment of industries Attention should be given to the establishment of industries so the
poor can get employment or learn some skills that can make them employable.
Carpenters, blacksmiths, masons and everyone who understands some line of
useful labor should feel it a responsibility to help the ignorant and
unemployed. Housekeepers, cooks, seamstress the nurses and the skilled in some
arts and crafts should be involved in imparting these simple but important
skills to the poor.
The assurance of God's love. The poor need the Christian gospel preached to them. Everybody would
like to know and hear that somebody somewhere loves and cares for them. The
Christian gospel has the most humanizing influence than any other force on
earth. The troubled and unequal gender relations, the discriminating and
isolating social relations, the lack of protection and peace of mind, and all
forms of disregard and abuse by the more powerful can be turned around through
accepting the Christian gospel. Learning the value of hard work; the sacredness
of the marriage and the family institution; the sanctity of life and God's
special regard and value for all mankind regardless of color, race, tribe,
gender age or creed, is fundamental in transforming most of the cultural
practices that cause troubled social and gender relations. Our Christian
colleges and universities should not neglect Bible studies and evangelistic
crusades among the poor.
Participation in the socio-political process. Universities everywhere
whether Christian or secular have great influence upon society. Through
research and technical expertise within these institutions they can make the
political leadership, the rich and the general public more sensitive to the
needs of the poor. Similarly, our students should be encouraged to vote for the
poor as they make decisions on their behalf through the political process,
particularly on matters that empowers them and gives them voice.
CONCLUSION
This essay has attempted to
address a very important and challenging problem to the development of human
society. Though poverty has been measured in narrow concepts like low income
and consumption levels, recent approaches are more inclusive. Poverty is a
multidimensional problem that includes the physical, social, mental and
psychological dimensions of human beings. The causes of poverty are also
multifaceted. Though these causes can be divided and classified according to
their extent and scope, the real cause of poverty are deliberate acts and
choices of human beings who are motivated by greed. The world has enough for
everyone to have a comfortable life. But man in his greed has denied the fellow
human beings even the basic necessities of life like food, clothing and
shelter.
The discipline of economics
offers theoretically plausible framework for explaining poverty and wealth
problems. But simply getting concerned with efficiency and inefficiency of
economic systems and policies does not create and come up with solutions that
automatically guarantee fairness and social equity in society. On the other
hand, it has been shown they have been the genesis for the great disparities we
see between nations and individuals in the world today
The process that has
contributed to the present state of many poor countries is complex and no
pretense can be made to give simple solutions. In our lives and in our mission
as Christian educators, we must show that God has a special love and regard for
the poor. Our students in Christian colleges must be trained to realize that
their minds and attitudes towards the poor and wealth should be that of God as
taught and lived by Jesus Christ Himself. As they train to face society that is
in great need, they should be assisted to develop values by appealing to their
own ethical awareness through the cause-to-effect critical analysis of the
choices they make in life for themselves or on behalf of society.
The dimensions of poverty
are many. While priorities vary greater weight is given to poor people's crying
out against the agony of hunger and sickness, the deprivations of lack of work,
the anxiety of insecurity, the injustice of discrimination, the frustration of
powerlessness, the denial of opportunities to children. These indeed challenge
us to think beyond the narrow disciplinary boundaries and face the problem in
its totality. Poverty hinders, affects and interferes with the complete
development of human beings that is socially, mentally, physically and
spiritually. This therefore calls for an integrated and practical approach in
teaching our students to handle the problem of poverty with kingdom values in
mind.
END NOTES
1. Baulch, Robert, 1996. 'The New poverty
Agenda -- A disputed consensus' IDS Bulletin 27(1) pp 1-10
2. This is a summary of the views, experiences and
aspirations of more than 60,000 poor men and women from 60 countries undertaken
for the World Development Report 2000/2001.
3 Yates Geoffrey, 1980 Food Need and Myooia p. 40
4. White and Killick, African Poverty in
the Millenium, p. 60
5. Griffith and Lucas, Ethical Economics p. 172
6. Addison Tony, "A Review of the
World Bank's Efforts to Assist Governments in reducing poverty.
7. White, Ellen G. Welfare Ministry, pp.
173-174.
8. Patriarchs and Prophets pp 530-1
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