Just for the sake of throwing a spanner in the works of this discussion, I want to ask this question. Both approaches discussed assume consumerism as a starting point and ask how to bring ethical standards into it but if, as I noted right at the outset, the definition of consumerism is, “the preoccupation of society with the acquisition of consumer goods,”[1] can we, as the people of God, living under his reign in his Kingdom, even agree with that as a moral concept?
The story of the Kingdom and the heart of the people of God is centred around loving Jesus and loving our neighbour. The outworking of that, as stated earlier, is a righteous people (seeking to do right to others) working towards a system of justice (where the vulnerable are treated fairly), as summed up beautifully by the bishops at Puebla, “ The love of God… for us today must become first and foremost a labour of justice on behalf of the oppressed…”[2] If this is the Biblical view (and I argue that it is), then is consumerism not the antithesis? The very concept of capitalism and consumerism requires us to aspire to a level of lifestyle and to the acquisition of goods with built-in obsolescence which necessitates the cycle to perpetuate. This must be seen to fly in the face of Jesus’ own teaching:
“Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” (Matthew 6:19-21).
I should be clear; I do not believe that possessions are evil, nor do I think that it is wrong to be wealthy, but I do believe that if we give authority to these things in our lives then they become idols and we have given license to the powers behind them. For us to unquestioningly buy into consumerism as a lifestyle, in my view, does exactly this, and is precisely what Jesus urges us to avoid.
However, we live in a world which is largely shaped by this mindset and the despicable inequality that it creates. Inevitably, this means that there are many on the underside of the system who suffer and struggle and are oppressed by the monster (Rev 13). For us to simply opt out and live “off the grid” growing our own food and living off the land, does nothing to help them or bring justice to them and thus it should be questioned as to whether this can be considered a righteous choice. The conundrum then is whether, in a world largely ruled by this system, we can make ethical choices that benefit others without becoming a consumer?
Conclusion
This is a hard blog to write because the issues are complex and unclear which then confuses the interpretation of biblical mandates for how to act. We have two approaches but three options and nothing seems straight forward. The only thing that is clear to me, is that we do not have the option to ignore the issue; but which is the best approach for us to engage with?
Working with big business clearly presents the best option for bringing wide-ranging and immediate impact on people’s lives. If large multinationals are involved, then the market changes; lives at the end of the chain will be improved, slavery can be tackled on a large scale and justice will be unleashed on a large scale. It is win-win. Consumers can continue to enjoy the products that they like, and producers are fairly rewarded. Perhaps the consumer pays a bit more or the corporation must reduce their profit-margin; how could anyone who wants to love his neighbour not buy into this?
But, as I have asserted, if people like Stringfellow are to be believed, it comes at a Spiritual cost. If the nature of the beast does not change and it continues to be served, then we can expect to see further evil and injustice a short way down the road. We cannot expect to see the nature of the beast changing without the power of the kingdom dismantling the structures and idolatry within, which means subverting the whole system.
The small business or non-profit approach presents an option that serves the individuals within the developing world and enables them to gain dignity and security for families and communities. What more could be asked? Again, the consumer pays a little more for the products and the corporation that is buying the goods, reduces its profit. The ideal scenario in this approach is to support small, ethical businesses in the developed world, working with individual or cooperative producers in the developing world. Surely, then, this is the answer? Surely this is people-centred from start to finish?
Once again, there is a trade-off. It is small-scale and thus limited in its reach and so for a long time, many will not see the benefit and it will not address injustice in large supply chains as it totally bypasses them. Also, just because someone works for a large organisation, it does not make them evil. Many are good people who have been, or are, ignorant and genuinely want to change; although arguably within the constraints of the system in which they work. Wallis notes, “[A] business leader, who has been involved in the supply chain audit for 20 years…admitted: ‘it never occurred to me this was an issue, until I came across it in our supply chain, and I realised it wasn’t going to be an isolated incident.’”[3]
For us to set ourselves up against the powers is one thing but to set ourselves up against people is another. Wallis told me that he has repeatedly seen positive changes being jeopardised by well-meaning (often Christian) groups, attacking business leaders who genuinely want to change. In a recent email to me, he said,
“to be honest, the more I interact with Christians in the anti-slavery space the more I want to scream.”[4]
This is not good. This is not how it should be. Whatever else we do, we should love our neighbour and just because our neighbour is a captain of industry, does not stop him being our neighbour.
These then, are the two broad approaches to ethical consumerism and we ask which is the better. Yet the question remains, is consumerism the problem in the first place? I have argued that it is inherently unbiblical and anti-Christian but that we exist in that system and to isolate ourselves from it means that we fail to address the justice issues, which further muddies the waters.
When I set out to write this essay, I recognised that there were conflicts in trying to approach this issue. Having researched and written it, I do not feel that I am much closer to a clear answer than when I started. There is merit in all approaches and there are issues with all approaches. This I believe, represents the challenge of living in the world, while not being of it (John 17:15,16) and being citizens of heaven (Philippians 1:27, 3:20) whilst exiled in this present Age.
In the light of that, loving our neighbour means engaging with big business, that it might become more just, knowing that this has some element of failure built in. We also must seek to promote and work alongside small, ethical businesses and producers and those who would champion them, knowing that the reach and impact may be limited. In the midst of all of this, we must not allow ourselves to become enslaved by a system that is inherently evil but instead work within it (without buying into it), to subvert and see the Kingdom come. To do all these things at the same time will certainly require us to be, “as wise as serpents and as innocent as doves,” (Matthew 10:16) but as I have said more than once, I do not believe that we have the option to ignore this issue. We have a Christian responsibility to actively seek justice for our neighbours.
[1] Oxford Dictionaries Online.
[2] Leonardo & Boff, Clodovis Boff, Introducing Liberation Theology (Burns & Oates, 1986), 61.
[3] Wallis, Big Business.
[4] Facebook message received from Andrew Wallis, 23rd February 2018. Andrew and I have been friends for over 25 years. He was the founding pastor of Bristol Vineyard, and Unseen UK was born out of that church. He speaks, not as an outsider critiquing the church, but as a Christian desperately wanting to see the church effectively engaging in justice issues.
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