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Editor's Notes

Economy is a Matter of Faith 

1.   Situation Analysis

        Parts of Asia have become economic tigers and dragons. Yet others want to emulate them and are well on their way. This new economic trend in the Asia Pacific Rim is viewed with anxiety and enthusiasm by the G-7 countries as one of threat to their position and of opportunities for a wider involvement. But this new economic power and affluence are not without disastrous consequences, however. To name just the most obvious and least disputable consequences are, (i) this affluence and economic power is the direct cause of many others within Asia becoming poorer, and (ii) an ecological/ environmental crisis of enormous proportions. The advocates of fast growth while admitting the above fall out effects say that these are teething troubles. The wealth that is created will generate capacity to cope with them eventually. Yet others think that these problems are intrinsic to the processes which accelerate growth. What is the truth?  What is our responsibility? 

        The problem of mass poverty cannot, however, be solved without economic growth to meet both the unmet needs of millions and to meet the ever rising needs of the growing population whose aspirations also keep rising. So whatever is the assessment regarding the fall out effects of growth, we cannot do without economic growth either. This is the real dilemma. So the solution seems to lie in evolving, as Dr. C. T. Kurien puts it, a growth-plus strategy, which would ensure a just distribution  of  the  benefits of growth. How can the church intervene in evolving a growth-plus strategy?     

        Quite apart from the primary questions of growing affluence of some and impoverishment of millions the present globalisation and free trade policies also produce other ills. As the Structural Adjustment Programmes are ruthlessly imposed and openness to TNC capital and goods becomes obligatory, the poorer nations on the whole are excluded from any participatory role in how decisions are made. Labour has become a commodity whose exchange value is constantly diminished through various ways, i.e., millions are excluded and marginalised. Agro-based rural communities are forced to migrate to the cities. Milllions also migrate to the richer countries ready to be employed in the 3-D(dirty, demanding and dangerous) job sector. Consequently they suffer humiliation, alienation and separation from families. What are we called to do?

2.   Christian Response 

        There was a time when everyone who was committed to the vision of a just, participatory and sustainable society (JPSS) within the ecumenical movement could be thought of as ideologically inclined to think of democratic socialism as the means to realize that vision. Many among them also thought of the more authoritarian forms of socialistic experiments as initial necessities contingent upon the organized and combined forces of capitalism, religion and culture which were set against all socialistic and egalitarian ideals. When socialistic ideals took democratic roots eventually authoritarian structures, it was fondly hoped, would no longer be necessary to sustain a socialistic pattern of society and so would either wither away or get dismantled by democratic pressures.

        With the collapse of the European socialistic governments and with China and Vietnam in Asia politically remaining authoritarian but economically opting for free enterprise wont to woo TNC capital offering incentives such as cheap and controlled labour and paying scant respect to environmental issues... there is an all round loss of nerve to say the least.

        This loss of nerve has successfully divided the camp. There are those who advocate going along with the all enveloping trend of free enterprise with openness to TNC capital making the necessary structural adjustments dictated by World Bank, IMF and the WTO. Their reasons are two fold:

(a)   Economic growth to meet the basic needs of a growing population and their ever increasing aspirations instigated by the world of commerce through the mass media is now a necessity. We cannot do without growth. The socialistic experiments have shown that they do not have capacity to release enough energy to accelerate growth.

(b)   The NICs (Newly Industrialized Countries like Korea and Taiwan) have proved that growth will also bring with it the blessing of poverty alleviation. Added to these models we also have the declared policy of the World Bank & IMF which profess poverty alleviation as their goal. Let us give them a chance.

        On the other hand are those who point out that free enterprise does not automatically give rise to a large enough trickle of benefits reaching the poor. In fact, an observable "sucking-up" (i.e. the flow is from the poor to the rich and not vice versa) is what is really taking place. Even if material well being should result in some cases such a "blessing" is given along with large scale marginalisation which affects not just the poor but the middle and upper middle classes as well. We also have to take into account that speeding up production means natural resources get depleted without replenishment heralding a big ecological crisis. In other words growth is achieved at an enormous social cost of demented human development, loss of communitarian values and danger to creation.

        Therefore, while economic growth may be indispensable, that growth has to be achieved in a just, participatory and earth friendly manner. This is correct. The problem, however, is that these prophetic voices cannot be authenticated by any existing model which is large enough to be upheld as repeatable in a nation's quest to care for its needy population.

        But the divide between the two groups of advocates of growth at any cost and the advocates of a participatory and sustainable model for growth and distribution is not only among Christians. It is a common dividing line which divides all those who give some serious thought to the question of an economic order.

        We are, however, concerned to see if there can be a theological basis to decide between the two alternatives.

        It is as if to answer this query we publish in this issue a paper by Bishop K.H.Ting the President of the China Christian Council. He openly declares his option for socialism on the basis of a theological conviction. For him God is love above all the other commonly prioritized God's attributes such as sovereignty, power and even justice. And if we are to seek a world order which resonates with our affirmation of God as love, all people of the earth have to be beneficiaries of God's love. Socialism for Bishop Ting therefore is the organized expression of God's love expressed towards all people. Rather than argue on the basis of inevitably tendentious analysis one way or the other and notwithstanding the bad achievement record of historical socialism, socialism as a principle resonates with our affirmation of God as love. This is the tenor of Bishop Ting's argument and it is well worth listening to carefully. The bible once again could be used this way and that way. Therefore, what is needed is a theological basis. 

        Dr. C.T. Kurien of India on the other hand is a well established economist. He makes a lot of contribution to the secular discussion on economics. When he is so involved he neither declares that he operates from a Christian perspective nor does he say that he has socialist convictions. This is as it should be. Unfortunately we do not have an article from him. He is one who agrees that especially in the underdeveloped countries there is a dire need to accelerate growth. He also takes note of the fact that free enterprise without any state intervention is proving to be disastrous for the poorer sections. He traces the development of different economic models in history and points out that up to the point of the emergence of capitalism we can identify an evolutionary process. But now we are in the phase in which new economic models are being brought into being through deliberate interventions on the part of nations and states. The revolutionary socialist experiments belong to this phase.

        What is of special theological interest to us is that C.T. Kurien describes socialism as a system based on the twin principle of "Those who do not work shall not eat" (II Thess.3:10) and those who cannot work must be adequately provided for (II Cor.8:15). He is careful to point out that socialism is not egalitarian on the one hand and that there is no inherent antagonism to either private enterprise or to the market as such on the other hand. As long as the state is satisfied that those who do not work are not pampered [and here it is important to note that the present practice of money breeding money without any work on the part of the one who possesses   money  is  antagonistic  to  the  basic principles of socialism and socialism ensures full employment of all those who can be employed] and that all those who cannot work are adequately taken care of [ i.e. children's education, health and medical care needs of those who fall sick and the needs of the elderly] we can say that socialism in its simplest form is in operation.

        Whether it is under socialism or capitalism the community has in addition to care for the protection of the environment and ensure that economic activities of producing and marketing have to prioritize on the real needs and have to function in a participatory manner. It is at this point capitalism seems to fall short with reference to all the important aspects. It pampers those who have the resource power. It is unmindful of the fast approaching ecological crisis, it marginalises a vast majority of the people, under maximization of profit it is unscrupulously exploitative and is totally opposed to welfare. If we try to evolve a theology backwards from capitalism, we shall end up with a god who favours the powerful and is willing to damn all those who fail to make the grade.

        A debate is most welcome and we would like to encourage our readers to participate in an on-going debate. Let us hope that we succeed first and foremost in arriving at a consensus on the nature of Christian response to this issue of global importance.

        Finally, we crave the indulgence of the CTC Bulletin Subscribers. There will most certainly be one more issue in September which will publish the papers to be presented in the Colloquium on Christology/Ecclesiology to be held in August. In order to compensate a little for our inability to bring out one issue per quarter we are mailing a copy of God, Christ and God's People in Asia, a recent publication of CCA-Theological Concerns as a complimentary supplement. Please kindly continue to bear with us.

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