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Was Jesus A Socialist Summary

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"Was Jesus a Socialist?" is a book by Lawrence W. Reed that explores the question of whether Jesus Christ's teachings align with socialist ideology. Reed, the president emeritus of the Foundation for Economic Education (FEE), a non-profit organization that promotes free-market economics, draws upon various passages from the Bible and historical evidence to argue that Jesus did not advocate for socialist policies, but rather for individual responsibility and free will. Through a well-researched analysis, the book challenges the idea that Jesus was a socialist and encourages readers to engage in critical thinking and reflection on the relationship between Christianity and socialism. Despite generating controversy and sparking debates among readers …show more content…

The author advocates that while Jesus had compassion for the poor and disadvantaged, he did not advocate for socialist policies such as wealth redistribution or government control of the economy. Instead, Jesus' teachings emphasized personal responsibility and voluntary charity as means of addressing poverty. The biggest argument that the author highlights in this section is also that Jesus believed in individual responsibility. The author cites various passages from the Bible to argue that Jesus believed in personal responsibility and individual initiative. “I think it is clear that Jesus never intended for his message of charity and generosity to be turned into a political weapon or a governmental program." (Chapter 5). For example, the author argues that Jesus' parable of the talents emphasizes the importance of using one's God-given abilities to serve others. The Author then talks about how we can’t just look at Jesus and socialism but we have to look at the whole religion that he …show more content…

Reed is to challenge the idea that Jesus was a socialist and to argue that his teachings align more closely with individual responsibility and free-market economics. The book explores the economic context of Jesus' time and examines his teachings on wealth, poverty, and charity. Through an analysis of biblical passages and historical evidence, the author presents a case against the notion that Jesus advocated for socialist policies such as wealth redistribution or government control of the economy. Instead, the author argues that Jesus' teachings emphasize personal responsibility and voluntary charity as means of addressing poverty, and that his emphasis on individual freedom and free will supports free-market economics. The book encourages readers to engage in critical thinking and reflection on the relationship between Christianity and

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William T Cavanaugh (2008), wrote Being Consumed: Economics and Christian Desire which is a philosophical book, which focus on four (4) economic life matters that addresses the consumer culture within society. These four economic life matters are free market, consumerism, globalization and economic scarcity. In order for this topic to be discussed on a theological point of view, the author draws the reader’s attention to human life, the ends of life in God. The key question in every process is whether or not the transaction contributes to the flourishing of each person involved. In order to address these questions the author points to concrete examples of alternative economic practices in which Christians participate-: business, co-operatives, credit union, practices of consumption which marks the vision for Christian economic life.

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The “Gospel of Wealth” pushes philanthropic ideas in order to settle the issues of wealth inequality at this time. This document argues that it is the duty of

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It did so little for them.(Clara Lemlich document.) Because of this, things like the “Social Gospel” and “The Gospel of Wealth” were brought to people’s attention. “The Gospel of Wealth” was an essay written by Andrew Carnegie in 1889 that described the responsibility of philanthropy, which is the desire to promote the welfare of others. It was expressed by the donations of money to good causes, by the rich. The idea was that each individual work for himself in gaining wealth.

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Andrew Carnegie was the one who wrote the Gospel of Wealth and it was a positive idea for the people who are not wealthy. Carnegie says that the upper class has a responsibility to address the issues of the wealth inequality. In the Gospel of Wealth, Carnegie stated that the wealthy class can be a better state than the government or state. Carnegie also states that the wealthy should dispense wealth and it should be a way that does not promote drunkenness. Carnegie argues that there are two types of wealthy people.

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The spiritual and moral growth of non-governmental assistance conforms to his religious background that helped dictate his policy of voluntarism saying “I cannot conceive of a wholesome social order or a sound economic system that does not have its roots in religious faith.” As mentioned above his faith stressed moral voluntarism to bring aid to those who cannot help themselves,

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William T Cavanaugh (2008), wrote Being Consumed: Economics and Christian Desire which is a philosophical book, which focus on four (4) economic life matters that addresses the consumer culture within society. These four economic life matters are free market, consumerism, globalization and economic scarcity. In order for this topic to be discussed on a theological point of view, the author draws the reader’s attention to human life, the ends of life in God. The key question in every process is whether or not the transaction contributes to the flourishing of each person involved. In order to address these questions the author points to concrete examples of alternative economic practices in which Christians participate-: business, co-operatives, credit union, practices of consumption which marks the vision for Christian economic life.

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During His time, both classes never assorted together, and it was common for the rich not to help the poor. Kraybill aims to help the readers to see Jesus’ teachings from a different view. Kraybill believes

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Education is the true form of wealth and the ultimate solution. He believed in Christ’s sprit of helping our fellowmen for their progress in their lives. He believed that it’s a duty of wealthy men to set an example to distribute wealth in a good use. According to him, charity should be use in places that would bring great results and solved community

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The Protestant Preachers began to attack individual sins like drinking and believed that wealth should be distributed to people in need. Walter Rauschenbusch and Washing Gladden believed power and wealth should be equal and competition was not Christian like. Their efforts looked to expand the church’s appeal to the lower class citizens. They wanted to make the lower class more aware of their morals and to live as Jesus would live. The churches began to establish programs for lower class citizens to alleviate poverty, fight child labor, and make better housing available to those in need.

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In contrast, The Survival of the Fittest, written by Herbert Spencer, was aimed toward a larger population. While both sources promote the idea of individualism, the difference in their purpose and ideas of individualism highlights the fundamentally different values and beliefs both sources represent. In the Gospel of Wealth, Carnegie says, “The millionaire will be but a trustee for the poor; entrusted for a season with a great part of the increased wealth of the community but administering it for the community far better than it could or would have done for itself” (The Gospel of Wealth). This excerpt shows that, for Carnegie, individualism means using one’s wealth and resources to serve the greater good and support those around us rather than simply pursuing oneself. While on the other hand, Spencer believes that the concept of survival of the fittest naturally occurs within society, “It favors the multiplication of those worst fitted for existence, and, by consequence, hinders the multiplication of those best fitted for existence—leaving, as it does, less room for them” (The Survival of the Fittest).

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This theory, Social Darwinism, was applied to the monopolistic efforts of businessmen as John D. Rockefeller, Jr. so eloquently stated: “The growth of a large business is merely the survival of the fittest” (Nash p. 417). The Gospel of Wealth based on Social Darwinism is the notion that the massive wealth held by prosperous businessmen was for the social benefit of everyone. The advocates of the Gospel of Wealth such as Andrew Carnegie, Russell Conwell, and Horatio Alger linked wealth with a sense of heightened responsibility as those with more wealth had an equally great obligation to society. Each of the advocates of the Gospel of Wealth came from diverse backgrounds, but preached the same ideals.

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So, he opened his bible to three different places: 1) was an order for the rich man to sell his goods and provide to the poor his earnings 2) an order for the apostles to take nothing on their journey and 3) the demand to take up the cross daily (Galli, 2002). Francis was going to live by the Gospel. Francis and is friars worked only for what they needed, only begging when necessary. They would give what they had to those who were poorer than them and would except no money.

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As a whole, during the Gilded Age “the middle and upper-middle class seemed to be becoming, in part as a result of its wartime experience, less sensitive to the suffering and hardship of the poor” (Ginzberg 207). Subsequently, “[m]iddle-class Protestantism became increasingly defensive of privilege, insensitive to the poor, and harsh towards efforts to change from within” (Ginzberg 207). In fact, “[m]any ministers came to endorse a corporate defense of property and expressed hostility to labor organizing” and it was believed that in no place “did the business spirit find greater favor than in the Protestant church” (Ginzberg 207). Similarly, Carter finds that the Gilded Age “was a time when the gospel of Christ was felt to be in full harmony with the Gospel of Wealth” (Ginzberg 207 fix citation). Had it been religion that shaped the morals of the people during the Gilded Age then the protestant church still would have reflected the same “self giving love seen in Christ” (Latourette 83) that christianity was built on.

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Although Marxism, especially in its Communist form, has been negatively perceived throughout history, liberation theologians, Gustavo Gutierrez and Leonardo Boff, have imagined God’s kingdom offers a preferential option for the poor by way of Neo-Marxist ideals. The corruption of Capitalism has provided lavish wealth for the middle and upper classes within the United States while enslaving the lower classes, and also the Latin and South American countries from which the U.S. obtains its imports. Gutierrez, witnessing this systemic abuse, cried out against Capitalism, calling for equality for all and a utopia where the lowest classes are the priority. Ultimately, Gutierrez and other liberation theologians acknowledge the Reformed understanding of God’s kingdom that is both present, but also still to come.

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To have a better understanding of how Capitalism and Christianity are interwoven to America, we should first understand what Capitalism means. Many people think of Capitalism with “corporatism” a society of private corporations serving as an organ to political representation in which we could see this today in the U.S systems. According to the Social Critic by Dr. Younkins, “Capitalism is an economic system characterized by freedom of thought and voluntary action creatively applied to production; it is based on private property rights, economic justice, the profit motive, competition, a division of labor, and requisite social cooperation” (Younkins, 1998). “Christianity is a religion based upon the teachings and miracles of Jesus”, Christianity

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