Name: MARKETPLACE FELLOWSHIP
Topic: BUSINESS - PROPERTY
Content:
Gain all you can, save all you can, give all you can.
JOHN WESLEY
Personal property involves the appropriating, development and ownership of natural resources; two of the Ten Commandments-prohibitions against stealing and coveting-focus directly on property issues, and Jesus spoke more on the subject than on any other except the kingdom of God.
In biblical times personal property was tangible and easy to identify-for example, land, livestock, coins and tools. Today it is a much more complex matter. A great many of our possessions are intangible, abstract and divisible; stocks, patents, mutual funds, derivatives and copyrights could not even have been envisioned two millennia ago. One scholar labels such goods “evaporated property,” lamenting that “with liquidity, morality becomes expendable.”
American author Richard Foster takes a more moderate approach, identifying two streams of thought as the “light” and “dark” sides of property.
The Light Side of Property
- Property as God’s gift. Christianity celebrates the material world, viewing it as a gift from a benevolent deity. Scripture affirms the right to possess physical goods as private property if they are acquired properly and used responsibly. A generational account of Abraham’s family illustrates the point. The patriarch, his son, grandson and great-grandson all credited God’s benevolence for their personal and collective wealth (see Gen 13, 26, 31, 41, 45).
Likewise, several New Testament events view property in a positive light. Prosperous women supported Jesus’ ministry out of their abundance (Lk 8:2-3), and a wealthy man provided an expensive tomb for Jesus’ burial (JN 19:38-42). Affluent benefactors also contributed to the early church (Acts 2:45; 4:32-37).
- Property as sacramental in character. Sacraments are tangible God-ordained avenues through which divine grace is conferred and human worship elicited. The most common sacraments-baptism and Communion – illustrate how ordinary material goods such as water and wine can be transformed into vehicles of divine-human interaction.
Few would disagree with the notion that God desires our property to be commissioned as special channels of worship and wholeness.
Several biblical examples illustrate this point. After fleeing from Egypt as slaves, Abraham’s descendants donated so much property to build a tabernacle that the construction workers had to refuse any more gifts (Ex 35:20-36:7), and the prostitute who poured perfume on his feet just prior to his death (Lk 7:36-50) utilized their property in a sacramental manner.
- Property as reward. As discussed in chapter three, meritorious justice operates under the principle of cause and effect. It posits that those who sow the seeds of hard work and wise business decisions should reap a harvest of economic rewards. Prosperity is viewed as a natural outcome of due diligence.
The book of Proverbs systematizes this logic into a rather straightforward formula: self-disciplined people who maximize their efforts prosper, whereas people who are lazy and self-indulgent do not (Prov 20:13; 24:30-34). While later biblical writers question the universality of this hypothesis-the psalmist asks why the wicked prosper, the writer of Ecclesiastes sees little justice in the matter of income distribution, and Jesus does not lay blame on the disadvantaged (Lk 13:1-4)-the general principle of property as a reward is not eradicated. Jesus, for example, considers it only fair that hard work receives compensation and poor effort is sanctioned (Mt 25:14-30).
- Property as a means to aid others. Scripture lauds those who so utilize their property to benefit others. The good Samaritan in Jesus’ parable comes to mind as one who made his assets available for a stranger (Lk 10:25-37). Barnabas, an early church leader, sold a piece of real estate to benefit the fledgling Christian community (Acts 4:36-37). Paul went so far as to recognize generosity as a spiritual gift, heaping particular honor on a Greek church for sharing its financial resources with impoverished Christians in Jerusalem (Rom 12:6-8).
The Dark Side of Property
- Property as an idol. Thirteen executives of Honda America were arrested for participating in a fourteen-year kickback scheme.
During the investigation it became evident that the pursuit of property and power had replaced integrity as their primary ethical reference point.
Jesus recognized the power of property to cloud our spiritual vision. When he labelled love of wealth as “Mammon”-what we might call materialism today-he went so far as to personify it as a rival god, an idol (Lk 16:13).
While the very first principle of holiness-zeal for God-demands that we choose the proper master, property’s ability to wrest our loyalties ought not be underestimated.
- Property as false security. Even though the pursuit of wealth as a means of achieving security, independence and status is a predominant value in American culture, Scripture warns us that wealth is transitory in character, disappearing like a mist, wilting like a flower and rotting like a dead log (Prov 23:5; Jas 1:9-11; 5:1-3), “naked we came from our mother’s womb, and naked we will depart” (Job 1:21). Materialism is a poor substitute for reliance on God.
Christians are by no means exempt from such false reliance. John Wesley observed a four-step process. First, holy living promotes the virtue of self-discipline. Second, self-discipline generates hard work. Third, hard work produces a measure of prosperity. Finally, prosperity decreases dependence on God.
- Property as temptation. Taking possession of others’ property without permissions is a great lure.
While property itself is not morally negative, the desires it produces often are. Two such vices are covetousness, lusting after others’ property, and greed, wanting more even after our basic needs have been met. Scripture unequivocally condemns both, noting, that “envy rots the bones” (Prov 14:30) and that there ought “not be even a hint … of greed” among us (Eph 5:31).
- Property as a threat to human relationships. Property, when combined with emotions such as anger, envy and betrayal, can be transformed into something divisive. Richard Foster notes, “People jockey to find out what other people earn because, in our society, money is a symbol of strength, influence and power”. Abraham and his nephew Lot-till then quite close-went their separate ways because their employees argued over land access.
“A greedy man stirs up dissension,” warns the writer of Proverbs (28:25).
Property also divides people along socioeconomic lines. The more affluent tend to live, socialize and work with those in their “class”. The urge to protect hard=earned property then serves to increase the gap.
Stewardship of Property
As we have seen, there is a dynamic tension within the biblical concept of property. On the one hand, warnings are given not to pursue property lest it become our guiding star and master. This path leads to idolatry, greed, covetousness, false security and isolation from others. On the other hand, property should be appreciated as a divine benevolence, a means by which God can be honored, a regard for diligent effort and a vehicle through which others can be served.
On balance, it is best to regard property as a tool, something that can be used for either good or ill. Like a chain saw, it is a powerful device that can provide firewood for warmth, healing and comfort on the one hand, or can cause destruction, pain and isolation on the other.
God as Property Owner and Humans as Stewards
Property Rights
The Eighth Commandment’s negative injunction – “You shall not steal” – makes it abundantly clear that even though God is the supreme owner of all property, individual property rights are also to be respected (Ex 20:15). Like other substantive rights (for example, to be told the truth, to maintain one’s reputation, to not be discriminated against), property rights create a protective zone that others ought not puncture. Property rights represent important justice concerns because they protect a sense of dignity, privacy and personal identity.
Scripture obligates those who violate others’ property rights to make restitution. Under the Mosaic law, thieves were required to reimburse their victims fourfold, those who damaged others’ property negligently had to make restitution (Ex 22:1-6).
Property Duties
The traditional Western view on private property is a hybrid of three theories of justice. First, the substantive right of ownership creates a zone of privacy that others have a duty to respect. Second, owners are obligated not to harm others by using their property in inappropriate ways (for example, pollution, nuisance). If harm is caused, restitution is appropriate. Third, owners may take on additional duties (easements, construction liens, restrictive covenants) if they contract to do so. Contractual justice imposes only those obligations that are entered into voluntarily.
Likewise, as stewards of God’s property, we steal from others when we fail to utilize resources in a compassionate and responsible manner. The twin duties of stewardship and neighbour love significantly alter the perspective of the Eighth Commandment. Since God is the true property owner and we are obliged to love our neighbors, we become thieves if we fail to pass through sufficient resources to others.
God imposed specific property duties on the society of Israel some two millennia ago. These included a mandatory 10 percent contribution from those with property for the benefit of orphans, widows and the foreign-born (Deut 14:28-29); their servants, their hired workers and the temporary residents who lived among them (Lev 25:1-7); requirement that debts be cancelled every seventh year (Deut 15:1-11).
While these Old Testament precedents do not provide crystal-clear guidance, they do illustrate that property ownership is a complicated moral concern.
“From everyone who has been given much, much will be demanded” (Lk 12:48).
Scripture promises that generosity is good not only for the recipient but for the giver as well. When money is used as a tool for good, we destroy its ability to control and seduce us. We “profane it, taking away its sacred character”. Giving also restores our souls: “He who refreshes others will himself be refreshed” (Prov 11:25).
Striving for Balance
- Accept the responsibility of being stewards.
- Be zealous for God in the marketplace. The first attribute of holiness is zeal for God.
- Resist property-related temptations. Property temptations are not limited to the wealthy but, as noted in Proverbs, extend to the poor as well: “Give me neither poverty nor riches … Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ Or I may become poor and steal, and so dishonour the name of my God” (30:8-9)
- Value people over property. Too often the bottom line of profit becomes the sole criterion for making business decisions. An appropriate view of stewardship recognizes that all God-given resources-both property and human talents – are to be properly managed. Scripture makes it abundantly clear that human beings are to be valued more highly than property. Put another way, we are to love people and use things rather than use people and love things.
- Be slow to criticize others’ use of property. As we have seen, there is no precise formula for balancing property rights and duties. Property fairly earned is a reward for hard work and is to be viewed as a gift from God. At the same time, however, when property is grasped too tightly and becomes a primary focus, it can become a barrier to our relationships with God and with others.
So while some people feel justified owning summer cabins and new cars, others do not. While some give away large sums of money, others donate less. While some are sorely tempted by greed and covetousness, others are not seriously affected. Kathleen may
Paul’s advice and let God have the final word: “Who are you to judge someone else’s servant? To his own master [God] he stands or falls … Each of us will give an account … to God” (Rom 14:4, 12).
Prayer Points:
ddd
