Asking the Questions

Week # 3 - Ethics of Hope, in an Age of Crisis 

It is a fascinating connection to me as Jurgen Moltmann in Ethics of Hope links ethics to eschatology.  This reminds me of Wright's belief in Surprised by Hope, that one's view of hope is linked to their views on death.  Moltmann begins by laying out a discussion of eschatologies - first apocalyptic, then christological, separatistic, and finally transformative eschatology.   Following these descriptions is a passionate description of an ethic of life, especially relating to what he refers to as a modern “religion of death”.  Questions raised by Moltmann around ethical solutions are not far off from some of the issues raised in light of the recent financial field, as presented in several essays from Byrne’s The Occupy Handbook. 

Apocalyptic eschatology, as Moltmann describes, views the future as not yet decided but awaits a final struggle between the kingdom of God and the kingdom of the devil.  Christ then, can be view as the light of God against the devil at the end of history.  He raises a very important question - is a view of a struggle between two kingdoms right in light of the victory of Christ over sin death, and devil?  Moltmann leans on Karl Barth is his discussion of christological eschatology, focusing on how God has revealed himself completely and finally in Christ and furthermore has already reconciled the world through Christ.  Separatist eschatology questions if there even exists “Christian Ethics”.  Arguing that Christians do not have any better solutions to the ethical problems of society, the way of Christ becomes the model and understanding of how and why to act.  It is here that Moltmann raises a new question – “The question asked of Christian ethics is not whether is has good or better solutions for general social or political problems.  The question is preeminently whether the way and teaching of Jesus has to be taken seriously.” (LOC 666- Kindle Edition)  Following the “way of the cross” became the predominant distinguishing belief of Anabaptists.  Transformative eschatology focuses instead on how the message of Christ’s teaching and salvation together are transformative with emphasis on Revelations 21:5 “Behold I make all things new.”  This eschatology has significant practical applications, similar to separatist eschatology, in the anticipation of the kingdom of God efforts in peace and social justice work.  

            A Christian understanding of ethics is greatly tied to a view on eschatology, be it one Moltmann described above, a combination, or another.  In light of current global difference in quality of life, it is important to note that each of these frameworks values human life.  The vast suffering, inequality, and disparity across the globe today does not however foster an atmosphere always valuing human life.  “Competition in modern societies has nothing to do with satisfying the basic needs of life.” (Moltmann, LOC 1092).  As greed and fear continue to make games out of everyday community life, Moltmann points out public spirit and trust disappear along with a commitment to the common good.  This only intensifies the inequality that runs throughout the essays found in The Occupy Handbook.   As Gillian Tett explains the dangers of silos (tunnel vision) and silence, she notes this sense of competition within business which does not allow for communication and sharing of resources.  John Cassidy dares to ask questions of “responsible finance” and quotes Paul Woolley “Why on earth should finance be the biggest and most highly paid industry when it’s just a utility, like sewage or gas?... It is like a cancer that is growing to infinite size, until it takes over the entire body.” (Byrne, 59) While Reinhard and Rogoff give an background on how the financial system arrived at where it is – first with a setting in financial patterns of innovation, followed by investment, and finally a lose in value.  Second, looking at the roots of the crises with a correlation in freer capital mobility, and finally examining the repetitive symptoms of this historical pattern. 

These understandings beg a re-examination of the questions being asked.  The financial crisis is a majorly complex issue, and from my lens of faith is an ethical issue as well.  Research is crucial, as are statistics – however as Moltmann and Woolley both hint at – sometimes it’s more about questions being asked.  

What is the purpose and is the system serving its purpose?  

How does involvement in this financial system, which is a requirement for all citizens, fit or ignore the teachings of Christ? 

I believe that discussion, as Gillian Tett points out, of these complicated (often seen as boring) matters is crucial to both understanding and addressing the reality of the financial crisis.  Acknowledging and educating others and ourselves is the first step to making informed choices.  As I rest in the hope that Jesus came to earth as the incarnate Son of God, I am reminded of his words to serve one another here and now.  The greed and consequent inequality which creates a reality where others do not have their basic needs is not merely a symptom of a broken earthly kingdom that Jesus will fix when he returns, but a result of the community of believers failing in the mission of continuing the work of the kingdom on earth. 

It’s not easy.  Slogans and catch phrases are much easier - Live simply so others can simply live.  Yet, the questions must be asked, sat with, and finally responded to.   

May we all seek and work for peace.  ~ Erin