After SVS 2010 is an extended dialogue with presenters from the first annual Society of Vineyard Scholars conference, held Feb 11-13, 2010. Monday through Friday until March 26th we’ll profile an SVS presenter and dialogue with them around their paper. Click here for a brief intro and link directory of the series. Full text of papers are available to SVS members.
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Jason Coker: “The Begging Bowl: Toward a Kingdom Economy of Gifts, Power, and Justice”
Abstract
Western Christianity has leaned heavily on the coercive economics of Modern marketplaces in fiscal stewardship and distribution of power, but scripture prefers a gift economy. Paul interprets the manna narrative of Exodus 16 as a gift-economy for producing needs-based equality and establishes it as our normative economic paradigm (2 Cor 8). This gift-economy is demonstrated in Acts, eradicating poverty in the Church (Acts 2 and 4). Paul applies this economics of equality to the distribution of power through “gifts” of the Holy Spirit as well (Rom 12 and 1 Cor 12). Hence, whether the resources are food, property, or power, the gift-economy of Exodus 16 is applied as the defining economic narrative of the Bible, challenging the Modern doctrine of the autonomous self and leading Christians to embrace the “poverty of the gift” whereby each person risks becoming poor through gift-giving so the group might become wealthy. This is the economy of faith, what Thomas Merton called, “the begging bowl.”
Similar practices are observed in ancient gift cultures through the ethnographic work of Marcel Mauss who showed that alms were a subversive redistribution of resources from those who hoard to those who lack, turning mercy into an expression of God’s just vengeance. Seen through this lens of re-distribution and mercy-vengeance, Christ’s incarnation and crucifixion are an act of subversive gift-power whereby he became poor so that we might become rich (2 Cor 8:7), conquering all through the gift of mercy-vengeance. Moreover, being “in Christ” re-locates the boundaries of the self beyond the the individualized body and into the sphere of Kingdom relationships grounded in Christ (Gal 2:19-20). This new Kingdom self can reciprocate gift-power through the transcendence of Christ and Kingdom without the usual corruption of self-serving reciprocity (Matt 6:4,6,18).
This kind of Kingdom gift-economy requires three paradigm shifts:
- From individualized wealth-building to Kingdom gift-giving: The gift must always move to the area of greatest need. This should challenge Modern ecclesial power-structures.
- From scarcity to limited abundance: Ex 16 teaches neither the total scarcity of Modern economics nor the radical abundance of naive economics, but the daily limited abundance that requires communal cooperation.
- From altruism to transcendent reciprocity: The Modern charity characterized by altruism is unilateral and often retains socio-economic boundaries, but the group reciprocity depicted in Ex 16 and 2 Cor 8 strives for equality.
Interview With Jason
Q: How did you become interested in your topic?
A: I’ve always been intrigued by the economic practices depicted in Acts 2 and 4. In my early twenties, when I started taking the Bible seriously, I was shocked to discover communal practices in scripture, and, in my naiveté, equally distressed that we weren’t emulating those practices in our church. Whenever I pointed it out to pastors and elders I was given the standard “those were different times” speech, which never satisfied me. In the spring of 2007 I was the outreach and evangelism pastor at the Grove City Vineyard in Columbus, Ohio and we were planning a 40-day outreach campaign. The senior pastor challenged me to come up with something different, so I pitched the idea of creating an online expression of Acts 2, where people would freely give to each other out of their extra stuff. He loved the idea and Twoshirts.org was born. That experienced re-birthed this interest in me, and gave me an excuse to explore it deeper. But it wasn’t until I started reading the ethnographic data from archaic societies that I began to see scripture very differently. Sometime during that 40-day campaign someone dropped a copy of Mauss’ book “The Gift” in my office inbox. To this day, I have no idea who gave me that book, but I’m grateful. Reading it launched me into the rather deep world of gift-thinking, from Mauss to Levi-Strauss in sociology and anthropology, to Hyde in the realm of art and literature, to Derrida, Marion, and Caputo in philosophy and theology. It’s a rather deep, interdisciplinary well and I’m just scratching the surface. There are so many similarities to ancient Jewish economic practices that I became convinced that we tend to read these passages through the lens of Adam Smith and Modern economics, when so much of Jewish faith and practice reflects the reciprocal economic thinking of archaic agricultural gift-giving societies.
Q: How do you think your paper is relevant to the Vineyard movement at large?
A: The Vineyard has always been conspicuously oriented toward expressions of mercy, and is currently coming through a period of significant wrestling with issues of equality in leadership practices, particularly concerning gender and race. Given those factors, I think the Vineyard is a perfect place for rethinking the theology behind our economic practices, whether that manifests in caring for the poor, living sustainably, or striving for equality in positions of power. I think the Church at large needs a theology of equality that is inter-testamental and holistic, which empowers an eschatologically-rooted embodiment of that equality now. The prevailing Christian approach to mercy and charity – while it does a great deal of good – is ultimately a dead-end because it doesn’t represent a sustainable equality, it only patches the holes in one direction, from rich to poor, or from majority to minority. What we see in Acts 2, Acts 4, and 2 Cor 8 is something that theoretically should be sustainable given a society of mutual (transcendent) reciprocity, and I think the Vineyard, because of it’s core value for mercy and commitment to Kingdom theology, is potentially a good incubator for experimenting with what a modern day “society of equality” could look like.
Q: What do you think might be the practical implications of what you’re exploring?
A: It could be as simple as cultivating a community garden, starting a ride-sharing group, or having a church that shares common possessions like tools and equipment. Or it could be as complicated as a networked system of micro-lending and church-to-church budget-sharing networks where prospering churches make up for the struggling churches (which would be an exact duplication of 2 Cor 8). I think there’s tremendous room for experimentation, and I think virtually every church already does something along this kind of continuum, but, in my opinion, seeing these practices in terms of a gift-economy whose goal is needs-based equality versus mere “charity” changes the potential depth and scope of these practices dramatically, especially by deeply challenging our notions of individual autonomy and private wealth in a debt-based, consumer society. Personally, I can’t think of a more timely topic in America. What if, during the greatest economic crisis since the great depression, people could say of our churches that “there were no needy persons among them” (Acts 4:34) because our counter-cultural economic practices had simply eradicated poverty in our midst?
Jason will be available for further questions and dialogue in the comments
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Jason Coker (www.pastoralia.org) is an M.A. student at Fuller Seminary where he studies intercultural leadership. He and his wife Jenell have been leaders in the Vineyard Community of Churches since 1996, spending thirteen years on staff with churches in Park City, Utah and Columbus, Ohio before returning to California in 2008 to finish his degree and plant a church in Oceanside. Jason and Jenell have four children, Chris, Savannah, Judah, and Alannah.
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My friend Jamie Arpin-Ricci is asking for help on behalf of the Nell family and their mounting bills in the face of 9 year old Toph’s battle with Leukemia:
as the defining economic narrative of the bible. In 
This is what we see occurring in Exodus 16. There is an illusion of scarcity caused by the un-equal gathering of resources. Some families have incidentally gathered more than they actually need, while others have gathered too little. Even though there is enough for everyone, for the time being (that is, for each day), the supply is finite but not scarce. Therefore the temporary limitation on the total amount of provision results in the appearance of scarcity because of unequal gathering. The solution is simple, but requires cooperation; move the ample gift of God around in order to fill the void.
The “poverty of the gift,” as Hyde puts it, is the economy of faith. Thomas Merton once said, “The essence of the Christian faith is the beggars bowl.” To put it brutally, we Christians are merely beggars. Each day we extend our empty bowl in faith and God meets our needs. Yet the economics of God’s house don’t stop there because the first rule of any gift-economy is that the gift must always move – and this is the rule in Exodus 16 as well. Gifts that are hoarded soon rot and decay like day-old Manna. So like the ancient Hebrews, as we encounter the needs of our friends, neighbors – and yes, even our enemies – we empty our bowls to enrich others, making ourselves, at the end of each day, merely beggars once again.
