Poverty and Opulence

“Blessed are you who are poor ….”

“Woe to you who are rich [i.e., opulent]. . . .”

According to the 2015 U.S. Census Bureau Report, 43 million Americans lived in poverty (e.g, annual income below $13,ooo for a one-member household).

Membership fee for Trump National Bedminster – location of presidential transition meetings over the weekend – was $200,000 according to LINKS Golf Magazine.

  • Gordon C. Stewart, Chaska, MN, trying hard to follow Jesus, November 21, 2016.

 

Who are the real welfare dependants?

Video

http://www.upworthy.com/if-you-think-only-poor-people-need-welfare-wait-till-you-see-what-really-rich-folks-do-with-it?c=upw1

This brief film from the University of California at Berkley posted by upworthy.com is as clear as it gets re: poverty, wealth, and government welfare. Well worth a watch.

Plato on Wealth and Poverty

“The form of law which I propose would be as follows: In a state which is desirous of being saved from the greatest of all plagues—not faction, but rather distraction—there should exist among the citizens neither extreme poverty nor, again, excessive wealth, for both are productive of great evil . . . Now the legislator should determine what is to be the limit of poverty or of wealth.”

Sound like Senator Bernie Sanders (I-VT)? Karl Marx maybe? Bill Maher?

It’s not. It was , Greek philosopher (427-347 B.C.) and “father of Western philosophy” who said it.
But it could have been Chuck Collins, grandson of Oscar Meyer, co-founder of Wealth for the Common Good. On their website, watch Chuck speaking on wealth inequality. I met Chuck three years ago at the home of a wealthy couple in Minneapolis.
I chimed in on the discussion in December, 2010 with a guest commentary on MPR, “Fear ‘redistribution of wealth’? Don’t look now”, arguing that the redistribution had already taken place – from the middle to the top of the economic ladder in America.
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Let me know what you think? Do you agree/disagree with Plato: “Now the legislator should determine what is to be the limit of poverty or of wealth”? Or with Chuck? Should the distribution of wealth (a ceiling and a floor) be on the table or off the table of a democratic republic? If economics is not on the table, what does democracy mean?

A Journey of Faith into Economics

 – Gordon C. Stewart Feb. 12, 2012

North Philadelphia street scene

Where I grew up Karl Marx was the enemy of all that was good and true. The United States and the Soviet Union were in a dead heat in the Cold War between the Christian and capitalist West, and the atheistic, Communist East. In elementary school we dove under our desks during air raid drills to prepare us for the atomic bomb that would be dropped on Broomall, Pennsylvania, population 1,000. We began the school day reciting the Pledge of Allegiance – “one nation under God” – and a prayer that asked for God’s blessing. In World War II our fathers had beaten back the evil of Nazism. Now, evil was threatening once again from fascism’s opposite, godless Communism. It was either us or them.

It took a while before I asked about the coupling of Christian faith and capitalism or read Marx himself. To read him or to entertain the idea of a classless society was heretical treason, or treasonable heresy. Church and nation were two sides of the same thing. But the more I recited the Pledge of Allegiance, went to worship and youth group,  and became acquainted with the poverty of north Philadelphia, I began to realize that “freedom and justice for all” was, at best, an aspiration, not a fact.  At worst, it was a compelling myth that allowed us to think of ourselves as the chosen whose job was to eliminate evil from a fallen world.

Two summers working as a street worker for the Presbytery of Philadelphia in the poorest neighborhoods rattled my world and shook me to my knees. Every Monday through Friday during the summers of 1961 and ’62, I traveled an hour-and-a-half by bus and subway from my suburban home in Broomall to north Philadelphia and back trying to make some sense of these two very different worlds. How and why did they exist – one white; one black? One materially satisfied; one not? Martin Luther King, Jr. and the civil rights movement were answering that it was because of  the politics and economics of white privilege.

When I read the work of Willem Zuurdeeg, a Dutch philosopher of religion who grew up as part of the underground resistance during World War II, I found the philosophical mind that looked below the surface to the deeper convictions that hold our hearts and minds captive. The rest of the story is too long to tell.

Capitalism, like Communism, is an idol manufactured by the human heart, one of the convictions, often unexamined, that vie for our worship and allegiance. No economic system is now, or ever will be, perfect. Its efficacy and utility are to be judged by what it does to the people who live under its mindset and institutions.  Today, I hear strident voices that sound like the voice of the late Senator Joe McCarthy who turned over the tables looking for America’s internal enemies. I would like it to be said when I am gone that I honored the memories of Edward R. Murrow whose courageous reporting exposed McCarthyism, and of Joseph Walsh, the attorney for the Army who spoke aloud the words that brought an end to the power of the McCarthy Hearings to destroy decent, dissenting American citizens: “Have you no decency, Sir? Have you no decency left?”

Ours is a later time. The issues of our day are complex. But underneath the debates, the “us against them” mindset of World War II and the Cold War is no less alive than it was then. However and wherever McCarthy’s eyes flash while his finger points and his voice rises again, those of us who hear a Deeper Voice must not be silent. The Deeper Voice is the “still small Voice” of conscience and dissent.