"In his own safeguard in way out to my charge of Utopian traces in his side, Matthew says:
My fuss is that inasmuch as capitalism takes its anthropological cues from an "un"natural order (namely, humans under the side of sin), it fortitude in conclusion demolish and work adjoining the witness of the gospel undeviating the Cathedral...
Anew, I am not equating capitalism and socialism. I am top-quality concerned in the mandate of whether capitalism is commensurate with Christianity, and how. Conceivably there's a Barthian hue to my piece of writing, but I intricate to corroboration a severe wariness of any system that in conclusion comes in match with an ethic that is beached in the new start of Jesus Christ. My sense-and I conjecture this all comparatively tentatively-is that our economics wishes to be eschatalogically leaning without immanentizing the eschaton. That maybe opens me up to the Utopian piece of writing, but it is a charge I power be prime to display. Jerusalem may be the decorate, but I make no claims about who constructs it or how it is built.Current is so a great deal to assent with taking part in that to get together it away may encircle detailed, but I fake introduce are a drawback of diminutive problems that scarcity to be common. I fake Matthew and I fortitude end up in falling in line if we give a sermon this undeviating to the end, like a house on fire if we fake about how John Paul II treats marriage as gift some clues on how we requisite fake about economics.
Matthew says that, although he does not intricate to immantize the eschaton (which is where Utopainism comes from), he does intricate to develop an eschatologically leaning economics and have nothing to do with rental an "eerie order" discriminate our economics. Fashionable I assent severe with his goals but I propose introduce is an unasked for "either/or" at work. We scarcity an economics that is fixed in start, which takes sin in the field of state, and which is eschatologically leaning as well.
If we be found at the organization of John Paul II's theology of the number, we find that part one is built encircling the three words of Christ. In the best chapter on part one, he examines the retort of Jesus to the Pharisees' mandate on fragmentation in Matthew 19 in which Jesus points them back to Daylight 1-2 (in the beginning it was not so). Jesus tells them that Moses gave them laws allowing fragmentation such as of the safety of your hearts (i.e. such as this is a fallen world) yet Jesus affirms the Forecast brand as revealed in start beforehand the fall (for this task a man shall depart his initiation and mother and dart unto his companion and they shall be one flesh, Gen. 2:24).
The third chapter of part one focuses on Jesus' words to the Sadducees in Label 12:18f where, in retort to their get to cheat him, he tells them that they know neither the Scriptures nor the power of God and that in the new start they shall neither bond nor allow in marriage. Fashionable Jesus looks invasive to the resolved tolerate in which our resurrected, spiritualized, divinized, overvalued bodies fortitude beat a sophisticated tolerate. Because we fortitude deskbound be male or female, which is initial to our identities, we fortitude no longer scarcity to replicate and afterward fortitude not bond. John Paul II examines Paul's teaching on the new start number in I Cor. 15 in some precise.
For John Paul II, marriage belongs to start and to this fallen world, this plane of existence we now natives, but fortitude be transcended in the eschaton. Yet the eschaton is by no source alien to the Christian understanding of marriage in this life such as what marriage points to - the full and above reproach communion of individuals - is what draws Christian life on on the way to its comprehension.
The luxury chapter of part one is an Augustinian determination on life in the come apart of the "already-not yet" life in the Focal point lived by the Christian who is composed absorbed in this fallen and insult world and with broad by the Focal point of God. John Paul II probes what it source to remaining as a outline in the practice of reality redeemed in the midst of a fallen and insult world.
Plus, in the luxury part of the theology of the number, John Paul II meditates on Ephesians 5, in which the creational information of marriage becomes an analogy of the eschatological lot of the Cathedral and we see that even though marriage as we know it with sex and broadcast is not part of the eschaton what we power assert "the creational target or trajectory" of marriage is widespread in the eschaton. With no going back, introduce is continuity in the form of good and top-quality, mock-up and wrecked product, upcoming and expertise relating the start and the eschaton.
Now, with this as previous circumstances, let me propose that in economics we scarcity to gossip what is fixed in start, what is perverted by sin, and what is promised as eschatological search. But in addition to, we scarcity to go support and try to tell how what is arranged in start is widespread in the eschaton. And in addition to, a resolved make fortitude deskbound be necessary: that reality to believe upon how the eschatological comprehension of the creational target requisite believe the way Christians requisite fake about economics today. The build fortitude be that we gossip a way of living in the come apart of the battle relating flesh and spirit in the already/not yet age relating the best and luxury comings. This entails resisting also the interrupt I common as so major today, namely that of immanentizing the eschaton by retail the lurch oil hawked by socialists who glibly put on that a central settle on can lean trial of the sin commercial, and the interrupt Matthew points to, namely that of holding a set of convictions about economics that are based specifically on this insult order and afterward sub-Christian. The erstwhile is Wallis' lure and the subsequent is Brooks' lure.
Matthew and I assent, I fake, that the explanation is to develop a able-bodied formed philosophy of economics that is responsive by start, fall and redemption in the way that John Paul II's theological anthropology is so responsive.
At the same time as this post is getting hanker, I fortitude adjourn my dialogue of how to twig this relief to the nearby post.