[1] Our church confesses: “As a church we confess that we are in bondage to sin and submit too readily to the idols and injustices of economic life. We often rely on wealth and material goods more than God and close ourselves off from the needs of others. Too uncritically we accept assumptions, policies, and practices that do not serve the good of all.”[i] This thought was echoed by Pope Francis in his 2013 Apostolic Exhortation Evangelii Guadium.[ii] Consequently, this idolatrous version of contemporary capitalism was further explored by Harvey Cox in his enlightening book The Market as God.[iii]
[2] Cynthia Moe-Lobeda’s Building a Moral Economy: Pathways for People of Courage deeply intertwines theological ethics with a sobering yet exhaustive examination of global capitalism and its effect on people and nature. Moe-Lobeda presciently explores the myriad ways in which economics reflects morality. Budgets are after all moral documents representing what we hold valuable and worth investing in. Moe-Lobeda adds a spiritual dimension to this understanding; economic life is a spiritual practice. Her goal is economic transformation drawing heavily from theological concepts like love, justice, and the inherent worth of all of creation. She reframes economic activity as a matter of moral concern, faith commitments, and relational responsibility to counter this insidious predatory idolatrous capitalism.
[3] This review will discuss five aspects of the book: its title, audience, content, and a final evaluation of the salient themes.
[4] As the title suggests, morality is at the core of economy, and neighbor love and the common good are motivating justifications for economic activity. Economies are webs of relationships. “Economic policies, actions, and structures can determine whether people live or die, flourish or decline. They dictate who will have food, healthcare, and adequate education” (13). Utilizing the biblical concept of economy (oikonomos) Moe-Lobeda argues for economic policies that encourage right relationships that allow for the flourishing of all in this global household. Relationships she concludes are at the heart of spirituality. Central to a responsible household economy is the divine force of love. “This force is at work in humans as neighbor-love and is inherently both justice seeking and Earth-honoring” (17).
[5] After reflecting on the nature and content of books that relate to economic theory and morality, it is not an exaggeration to conclude that these are often inaccessible, abstract and plodding texts. This is not to diminish the perspectives and conclusions of these tomes, but the message is rarely approachable to the average person, let alone university students who are not majors in said discipline. This is not the case for Moe-Lobeda’s book. It is clear that Moe-Lobeda seeks to reach a wider audience other than the academy. As Larry Rasmussen points out in his evaluation of the book: “who knew, then, that a book about building a moral economy could be engaging, inviting, inspiring, constructive, pastoral, prophetic, therapeutic, and rich with studies?”
[6] Economics is grounded in the spirituality of “Neighbor Love” which either affirms life or betrays it. Economics reflects divine connection (communion) as “neighbor-love… pertains not only to interpersonal relationships, but also to social structures that determine our indirect relationships with neighbors,” (20). The book is divided into four parts: chapters 1-3 discuss the current context of a globalized, neo-liberal, rapacious capitalism. Herein lies a contrast between life giving/life affirming economies versus life stifling/life destructing economies. Chapters 4-7 present a life affirming prescription of “good medicine.” “Building the new economy- a moral economy- is a matter of healing,” (38). The medicine promoted by Moe-Lobeda argues for a shift from a purely profit driven economy towards localized economies rooted in time honored communal moral values, interpersonal relationships, life affirming/life giving stories, and the validation of systems of pecuniary activity that affirms the flourishing of all people. Her focus on healing seeks to repair diseased relationships between God, people, and creation.
[7] Chapters 8- 17 discuss helping strategies centered around the metaphor of the ten fingers of a helping hands. Moe-Lobeda’s ten fingers metaphor[iv] is a clarion call for economic justice, a return to compassion, and human as well as ecological survival. These relate ten different forms of action that will enable the transformation from our present predatory economic structures. For example Chapter 8 promotes building and supporting small scale, and employee-based businesses (129-133). Chapter 9 promotes “living lightly”, changing our consumerist mindset and lifestyles to promote a more equitable and sustainable economy (139-146). Finally, Chapters 18-19 examine the role religion has played in systems of economic and social oppression and how spirituality also provides liberative strategies. The book provides practical, credible, immemorial, and traditional spiritual “pathways” in order to inspire hope in a more sustainable ecologically accountable economy.
[8] At the end of each chapter there are two spiritual exercises: honoring our bodies/feelings through contemplation and breathing exercising, and journaling. Peppered throughout are stories, anecdotes and testimonials that give breadth and depth to the content. Moe-Lobeda’s emphasis on real life stories provide invaluable tools in the illustration of these life giving/affirming models of economic life.
[9] “Notice a crucial assumption that underlies my assertion: economies are shaped and maintained by human decisions and actions. Any system constructed by people can also be deconstructed and transformed by people. Human decisions and actions build and change economies. Let us sear this reality into our hearts and minds,” (32).
[10] On of the most prominent yet challenging themes is our complicity with oppression and death of people in developing countries. “We are complicit [in these] without wanting to be,” (27). Matters would be easier if there were good guys and bad guys, if people were exploited or exploited, oppressor or oppressed. But that’s not the case: forms of economic oppression intersect. We can be both exploiter and exploiter in the present global economic system. A relationship exists between our financial investments and the work conditions in developing countries or our eating habits and foreign agricultural policies that encourage deforestation and subsistence farming. A third example pertains to bauxite mining in India. Bauxite is used to make aluminum, a ubiquitous metal used in consumer products, construction, and industrial applications. The bauxite mines in Orissa, India have caused ecological damage and have contributed to the displacement of people to the cities. This has contributed to overpopulation and extreme poverty. The question Moe-Lobeda asks relates to our present investment and retirement strategies. Can my church/investment funds divest from companies that exploit the production of bauxite in Orissa? (255)
[11] A second salient theme promoted by Moe-Lobeda is an overwhelming emphasis on ecological responsibility. Drawing from our theological tradition and the wisdom of the World’s religions, she emphasizes our moral imperative to care for the Earth and its resources as a matter of responsible stewardship. We must emphatically reject economic modalities that prioritize short term profits over long term ecological sustainability and human survival.
[12] A final theme that is reflected in the economic teaching of the religions of the world is the recognition of evil, sin and the resulting structural injustice. Moe-Lobeda does an admirable job exposing the perpetuation of structural evil by current economic policies. Structural evil contributes to climate change, poverty, oppression and death. Sin does not allow individuals to recognize their complicity in the oppression, suffering and injustices inflicted on others. Consequently, structural evil and structural sin are subsumed into a destructive mentality that can only be overcome by interconnection, neighbor love and neighbor justice.
[13] Building a Moral Economy by Cynthia Moe-Lobeda, is an essential call to action. It is a sobering urgent appeal confronting unethical economic structures rooted greed, exploitation and an equivocated belief in unlimited profit, and substituting it with life affirming values of justice, sustainability, and the common good. Moe-Lobeda encourages readers to acknowledge their roles in a globalized economic system that prioritizes profit and exploitation over human dignity and environmental responsibility. Ultimately, Moe-Lobeda’s arguments effectively inspire hope and provide tangible pathways for responsible ethical change.
[i] Evangelical Lutheran Church in America, Economic Life: Sufficient, Sustainable Livelihood for All (1999) p. 2.
[ii] “We have created new idols. The worship of the ancient golden calf (cf. Ex 32:1-15) has returned in… the idolatry of money… In this system… whatever is fragile, like the environment, is defenseless before the interests of a deified market.” https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html Section 55, page 47.
[iii] Cox believes that the Market has become a post-modern deity complete with a belief system (ranging from a grand narrative to doctrines of salvation and redemption), sacred texts and theologians, ritual practices, a moral code, and organizational and leadership structures (ranging from leadership to sacred space). Harvey Cox, The Market as God (Cambridge, MA: Harvard University Press, 2016).
[iv] The ten forms of action symbolized by the ten fingers are concerned with building anew, living lightly, advocacy and engagement, divestment & creating new investment strategies, rejecting prevailing attitudes, reparations, respecting the suffering of others, listening to other traditions, creating a new narrative, and partaking in spiritual nourishment (pp. 123-124).
William Rodríguez is Assistant Professor of Religion and Philosophy at Bethune-Cookman University, Daytona Beach, Florida. He serves as Book Review Editor for the Journal of Lutheran Ethics.