Economy and Theology

This brief piece opens a new area of discussion, prompted by Kathryn Tanner's recent books: The Economy of Grace, 2005 and Christianity and the New Spirit of Capitalism, 2019. In the series we will look at Tanner's attempt to subject the secular field of economic the theological analysis. Since we are not part of an academic structure this means that we will be interested in what way such a theological engagement yields for the pastoral ministry.  

The Economy of Grace

                One might likely object that this is an oxymoron, but the tension is precisely what makes this title worthwhile. The use of the word economy to signify the behavior of markets and enterprises of secular communities only appeared in the mid‑17th century. The term originates from the ancient Greek word to signify the behavior of a household. Long before its secular us, it has a lengthy history of theological use. For this reason, we should be comfortable using it to explore the nature of behavior in the House of Grace, that is, in the Church. 

                We might make a begin by looking at the parable of the parable of “the Laborers in the Vineyard” found in Matthew 20:1–16. It is not uncommon for homilists to belabor the apparent issue of inequity contained in the parable, but John Chrysostom famously embraced. In an Easter homily, his opening remarks were based on the parable. His success was so stunning that it counties to read at Easter, particularly in Orthodox Churches, where it has become part of the liturgy!

                John used the parable as a way for greeting worshipers who had come the Paschal Liturgy: “If any man be devout and love God, let him enjoy this fair and radiant triumphal feast.” He goes on to welcome those who have wrought with fasting from the first hour and he continues on, hour by hour, until he comes to the end. “He gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.”

                How is this fair? Grace is superabundant so that what is given to one, the eleventh-hour person, takes nothing from what is given to the first-hour person. Should that first hour person complain, he shall surely be told: “Friend I do you no wrong,” by no less than God himself!

                A homilist will do well in asking his congregation to practice the economy of grace. He will error, however, if he poses it as an alternative economy to the secular economy, the economy of scarcity, least he starves or eats at the expense of others.  He may be so bold as to challenge the secular economy, to respect the economy of grace, least it loses its foundation, its arche and its end, its telos both of which are framed by grace.