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By Eve Poole

An exam of the perspectives on capitalism of bishops, teachers and company humans within the Church of britain. Highlighting the richness and forte of those arguments, it additionally issues to flaws and gaps. supplying a brand new framework for public theology, Poole urges the Church to take its right position in re-shaping the worldwide financial system.

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20 The Church on Capitalism exercising poor stewardship: ‘We have been borrowing without the ability to pay back. To borrow without the ability or the intention to pay back is to all intents and purposes stealing. 36 On capitalism per se, Dr Elaine Storkey (Ely) challenged the Following motion brought by Gavin Oldham (Oxford) because his motion accepted, as a given, assumptions about the ‘naturalness’ of economic cycles and the ‘essential plausibility’ of capitalism. She argued that Synod needed to be far more radical: For example, we might want to challenge the view of economics not just as a personal add-on or personal responsibility to personal ownership but in a much more relational, global, inter-personal way as we have already heard in this debate so far, so that in our very concept of money is a commitment to neighbour-love, whatever that means in the out-working of our stewardship and our use of money, whether that neighbour is someone living in our inner city, unemployed and on benefit schemes or half a world away in one of the new developing countries.

39 22 The Church on Capitalism As an aside, the development of discussion on this issue shows an interesting progression through James Gustafson’s varieties of moral discourse. His first category, prophetic discourse, condemns current failures and exhorts believers to realise a utopian vision, for instance Synod’s call for the Government to put the needs of the poor first in trade negotiations. His second category, narrative discourse, uses stories to sustain traditions, for instance members’ references during speeches to Jesus’ dealings with the poor and with commerce.

10 Preston is influenced by the fact that these Orders affect humans before they are able to notice or make choices, and for him they act as evidence for the incoherence of the argument often made by proponents of a free-market economy, that suggests the need to focus primarily on the changing of individuals rather than structures. 11 He contrasts this with the New Right’s view, which stresses personal responsibility and abhors dependency. While Preston is impatient with the New Right’s overemphasis on Original Sin, the ‘radical challenge’ it offers colours his commitment to middle axioms and political engagement.

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