Rich Christians in an Age of Hunger: Moving From Affluence to Generosity, Ronald J. Sider, W Publishing Group, 2005.
by David Mills
"Is God really on the side of the poor?"
-Ron Sider
That is the question at hand in age where 1.2 billion people live in unremitting poverty and 30,000 children die daily of hunger and preventable disease. In his book Rich Christians in an Age of Hunger: Moving From Affluence to Generosity, Dr. Ron Sider invites the reader to journey though the politically divisive issue of poverty, seeking to understand the heart of a God who has something very clear to say about the oppression and injustice which so many in the world face. Refusing to cheaply gloss over convicting, confrontational passages of Scripture or the dangerous lures of materialism and inaction, Sider attempts to plant the seeds of a world where all have opportunity to earn a just living. The message may not be sexy and certainly hasn't always been welcomed, but it is certainly needed. The book contains eleven chapters divided into four over-arching sections, thus providing the framework for my summary below.
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Part One: Poor Lazarus and Rich Christians
Chalked full of statistical data on poverty, Sider cites full statistics in regards to the extent of global hunger, and the global wealth of Christianity, particularly in North America and Europe. For example, 2.8 billion people worldwide live on less than two dollars a day, thirteen million people die every year from infectious and parasitic diseases, and twelve million children in Africa have lost one or both parents to the AIDS pandemic. To those with previous interest in the field of economic development, these statistics and others may be nothing new, but they serve as powerful indicators to show how much work must be done. Sider makes no amends about calling unchecked materialism and selfish hording of wealth the destructive forces they are, noting that while America is one of the richest nations in the world, our country ranks dead last among Western donors of foreign aid (as a country, we give less than one-seventh of one percent).
What is refreshing about Sider's take on the current state of the world (and perhaps surprising to readers who have been conditioned to think that the world is going to "hell in a hand-basket") is the sprit of optimism which pervades his writing. He is clearly not interested in doomsday legions, but rather speaking out against the lie which would have us believe that material possessions can bring joy and fulfillment. His call to Christians is to think about the statistics and begin to adjust their lives accordingly: "We can move toward a more hopeful future for our world and more genuine joy and fulfillment in our personal lives if we affluent Christians will dare to allow the Bible to shape our relationship to a billion sons and daughters of Lazarus" (37).
Part Two: A Biblical Perspective on the Poor and Possessions
In the section of his book, Sider examines the Biblical basis for standing firmly on the side of the poor, noting the lack of statistical disparity between the attitudes of religious and unreligious people, Christians in particular, in regard to the poor and poverty.
From the exodus to the ministry of Jesus and the early Church, Sider traces God's unequivocal concern for the poor as it is weaved throughout the Biblical narrative, Old Testament and New Testament alike. The exegesis is sound and challenging, as Sider pulls no punches in his attempt to awaken readers to core teachings of the Bible which many in the West have all but ignored. Commenting on James 2:14-17, for example, he writes, "The text says that if we fail to aid the needy, we do not have God's love-no matter what we may say. It is deeds that count, not pious phrases and saintly speeches. Regardless of what we do or say at 11:00 AM on Sunday morning, rich Christians who neglect the poor are not the people of God" (60).
Sider gives special attention to key Biblical economic concepts and models such as tithing and gleaning, the Year of Jubilee, the Sabbatical Year, economic koinonia, and the economic practices of the early Jerusalem church, hoping to spur readers to think about how the principles behind such practices (if not the practices themselves) could be applied in the world today.
While this section of the book is a good foundation for understanding what the Scriptures have to say about the poor and our role as God's people in eliminating economic injustice, it is not comprehensive. A comprehensive study of poverty and its every mention in Scripture would take several books at least. Sider's book For They Shall Be Fed contains nearly two-hundred pages of Biblical texts that directly relate to the chapters in this section on this, and would be a great next step for the reader who desires a fuller study of Scriptures on this issue.
Part Three: What Causes Poverty?
In his examination of the underlying causes of poverty, Sider offers a both/and approach in response the traditional conservative (blaming individual choices) and liberal (blaming evil societal structures) talking points. Poverty's causes are complex ranging fromsinful personal choices, to unbiblical worldviews (such as the Indian caste system), to disasters (natural or man-made), to inequality of power (locally, nationally, and internationally), to the lasting impact of Western colonialism.
Most interesting is Sider's evaluation of market economics. Defining market economy as "an economic arrangement in which the bulk of the wealth and means of production are privately owned and most wages and prices are set by supply and demand" (135, emphasis mine), Sider has no reservations about supporting democratic capitalism over communism. However, he also makes it perfectly clear that the Bible prescribes neither and that a market economy has serious flaws.
Citing that one quarter of the world's population lack the capital to participate in the global market economy, the poorest often seem to suffer (at least in the short run) when countries move toward a market economy, and insidious cultural decline seem to follow the expansion of the market on a global level, Sider convincingly backs up his statement that, "It is false to think that a market economy, if freed from all government interference, would create what the Bible means by justice" (143).
Sider also takes aim at environmental threats, namely global warming, deforestation, misuse of land, and pollution and over-fishing of the world's oceans, stating that, "The poor, as always, suffer the most from environmental decay. They are the most exposed to the vast array of environmental problems. They are the most likely to drink contaminated water and farm marginal land…We simply cannot continue these present economic patterns, and reduce global poverty, and preserve a livable planet all at the same time" (159).Sider goes on to examine the economic, political, and cultural effects that MNC's (multinational corporations) have on developing countries, before ending with a section which, ironically, likely has ruffled more proverbial evangelical feathers than any other section of the book: a call to Biblical repentance of social sin.
Part Four: Implementation
In light of all that Scripture says about God's concern for the poor and the deep need in the world for economic justice, what can the Church do to make a difference? Sider has many practical suggestions, ranging from communal living, to giving to organizations which operate with holistic paradigms of ministry, to rediscovering the importance of the Sabbath, to calling our leaders to redirect foreign policy in a manner that focuses on justice for "the least of these", to working to make trade more fair, utilizing renewable resources, to reducing the unmanageable debt of developing countries.
However, the focal crux of Sider's plan for implementation is what he has labeled a "graduated tithe". In modern times, giving ten percent of one's income off the top is a Biblical concept that very few within the church seem to take seriously, although this idea comes directly from the Hebrew Scriptures. Sider, however, argues that 10 percent should represent the minimum-not the maximum-limit on what portion of their income Christians should give away. Contesting the prevailing cultural attitude that material wealth is equal to happiness, he calls Christians to adopt a spirit of radical, yet highly practical and reasonable sacrifice in regards to money.
The first step in this process is to sit down and realistically decide how much needs to be allocated to pay the bills and provide comfortably for oneself and one's family. The second step is to settle on an actual dollar amount for what you need -- tithing included. In times when your income is below or equal to that much, then try your best to give ten percent. As your income increases, let your generosity increase likewise. For example, give away twenty percent for the next $10,000 you earn, give away thirty percent of the subsequent $10,000, and so on.
At the heart of Sider's solution lies the belief that the line between good and evil must be drawn directly through the middle of the individual's heart. It is a challenge, rather than an inflexible demand, which Sider issues to Christians to engage in a costly and deliberate, yet adaptable and volitional generosity.
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Since the release of the first edition of Rich Christians in an Age of Hunger almost thirty years ago, the book has served to powerfully awaken Christians to the plight of the world's poor and God's unambiguous call for generosity and justice on their behalf. Updated for current times, the fifth edition still speaks to the evangelical conscience with clarity and conviction. For all who carry the hope that the Gospel has broader implications than that of personal salvation and well-being, this book continues to be vital in its prophetic message and method.