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RESPONSES TO MATERIALISTIC SECULAR VALUES - Coggle Diagram
RESPONSES TO MATERIALISTIC SECULAR VALUES
VALUE OF WEALTH AND POSSESSIONS
Materialism is a key feature of modern secular lifestyle, but its roots lie in the 16th century
its also seen as being in absolute opposition to the values of christianity
THE GROWTH OF MATERIALISM
Post-reformation views on the value of family life led to a reassessment of attitudes to wealth and possessions
secure family life depended on possessing worldly goods and enough money to pay for them
the expansion of Britains power in Africa, the americas and Far East created trading opportunities that led to the development of capitalism
in the 19th century the industrial revolution further strengthened capitalism, so business workers and merchants became very rich whilst their workers struggled to survive on low wages
this inequality was challenged by the idea of communism promoted by marx
however it went ignored by British society as a whole
there are many examples of wealthy industrialists whose christian vales led them to provide more generously for their workers
Quakers George and Richard cadbury built the town of bournville for their workers
they provided descent wages and medical care
Titus Salt built the village of saltier to provide descent housing for the workers in his mill, including a church for his community
materialism is now seen at every level of British society
those who are wealthy tend to see their continued well-being as dependent on acquiring even greater wealth
those who are poor seethe acquisition of money and possessions the key to happiness
material possessions are seen as more important than spiritual qualities
NEW TESTEMENT ATTITUDES TO WEALTH AND POSSESSIONS
In the time of Jesus, wealth was regarded as a good thing as it was a sign of gods approval
this explains the bewilderment of Peter when in response to Jesus' comment about it being hard for the wealthy to enter the kingdom of heaven
the said 'then who can be saved?'
Jesus teachings challenged this:
he told the rich man that if he wished to gain eternal life he must give everything he had to the poor [mark 10 17]
his parable of the rich man and Lazarus contained a warning of dire consequences for those who enjoyed great wealth but ignored the needs of the poor [Luke 16 19]
in the parable the rich man was reminded that caring for the needs of the poor was at the heart of the law and prophetic teachings
Jesus did not condemn wealth in itself
Zacchaus would still have been wealthy even after giving away great amounts of money.
but Jesus said the he was saved [Luke 19 1]
unlike the rich man in marks gspel, zacchaeus wasn't tied to his wealth
the rest of the new testament offers a similar attitude
in the very early days of christianity people shared everything
when there was famine in Jerusalem christians in syria collected money to send to those in need
he possession of wealth was not seen as wrong in itself, it was that attitude to it that mattered
THE RELATIONSHIP BETWEEN CHRISTIAN BELIEF IN WEALTH IN MIDERN SOCIETY
A minority of christians have adopted for themselves the teachings and practices of Jesus and the early christian church, setting up communities that mirror the life f the early Jerusalem community
the bruderhof was set up in the early 20th century and its communities are now found in a number of countries including 3 in the uk
members of the bruderhof see materialism as one often main reasons for the problems facing the world today
-they live in communities without any personal property
they make certain vows, one of which is to live simply
at the other extreme of christian attitudes to materialism os what is known as 'the prosperity gospel'
this thinking developed in the mid 20th cent in the US , and is now an international movement
it teaches that christian beliefs and practices will be rewarded by god in terms of material prosperity and physical well-being
it views wealth power and status as rewards from god for strong faith and god works
members are expected to give generously to evangelical work and some churches are also involved in social projects
mainstream christian denominations denounced prosperity theology but dont adoptive bruderhof approach
hey think there is nothing intrinsically wrong with having wealth but possessions of it entails great responsibilities for its use
this follows example of George and Richard cadbury
christians are to be responsible stewards of their wealth, sharing it generously with those in need
many churches = involved in food banks
some of the voluntary aid agencies work to end lglobal poverty have a chrastian foundation e.g cafod