Posts tagged with: market

alfonso-mechanicAlfonso was looking for a “fast life,” and as a result, he got mixed up in illegal drugs and landed in prison.

For many, that kind of thing might signal the beginning of a pattern or slowly define and distort one’s identity or destiny. But for Alfonso, it was a wake-up call.

While in prison, he began to realize who he really was, and more importantly, whose he really was. He began to understand that God created him to be a gift-giver, and that the work of his hands was a form of worship to his Creator.

When he was released, he started an automotive repair shop, where he continues to meet the needs of his community in a variety of ways, material, spiritual, and otherwise.

Hear more about his story here:


Blog author: jsunde
Tuesday, December 31, 2013

????????????????????????????????????In a recent piece for the Wall Street Journal, Emory economics professor Paul H. Rubin makes an interesting argument about the way economists tend to over-elevate and/or misconstrue the role of competition in the flourishing of markets.

“Competition plays a supporting role,” he argues, but “cooperation makes markets thrive”:

The way we use the term competition instead of cooperation fosters anti-market bias. “Competition” carries a negative connotation because it implies winners and losers, and our minds naturally feel sympathy for the losers. But cooperation evokes a positive response: It’s a win-win situation with no losers. And in fact the word competition doesn’t depict market activity as aptly as the word cooperation. The “competitive economy” would be better described as the “cooperative economy.”

Consider the most basic economic unit, the transaction. A transaction is cooperative because both parties gain from a voluntary exchange. There is competition in markets, but it’s actually competition for the right to cooperate. Firms must compete for the privilege of selling to consumers—for the right to cooperate with consumers. Workers compete for the right to cooperate with employers. Competition matters because it ensures that the most efficient players will gain the right to cooperate on the best terms available. But competition plays a supporting role, while cooperation makes markets thrive. (more…)

Over at Fieldnotes Magazine, Matthew Kaemingk offers a good reminder that in our social solutions-seeking we needn’t be limited to thinking only in terms of market and state. By boxing ourselves in as such, Kaemingk argues, Christians risk an overly simplistic, non-Biblical view of human needs and human destiny:

When presented with almost any social problem (education, health care, poverty, family life, and so on), today’s leaders typically point to one of two possible solutions—a freer market or a stronger state. But in opposition to these rather myopic solutions, I think there is a more complex and biblical lens through which leaders can consider the social eco-system and the people who move around in it.

Instead of simplistic descriptions of human beings as either clients of the state or competitors in the market, the Christian Scriptures present humanity in a refreshingly complex way. We find a complex creature with a wide variety of gifts, abilities, interests, aspects, loyalties, and solidarities. Created in the image of God, human beings in the Bible are anything but simple. They are musical, communal, religious, artistic, familial, charitable, scientific, literary, moral, athletic, fun, and funny. The robust anthropology found in the Bible depicts a creature that could never be fully defined, controlled, content, or nourished by the market or the state alone—thank God.

This perspective ties in well with Rev. Robert Sirico’s final chapter in his book, Defending the Free Market, where he criticizes the popular notion of homo economicus, from which plenty of bad economic policy and market decision-making has been generated:

Any man who was only economic man would be a lost soul. And any civilization that produced only homines economici to fill its markets, courts, legislative bodies, and other institutions would soon enough be a lost civilization. Familial love, voluntary dedication to philanthropy and faith, the creation of art and music would be at their most minimal level, and whole sectors of life would completely vanish. Focusing the whole of life on the acquisition of quantifiable goods does not bring true happiness or peace, as almost everyone knows. We all have material appetites, but we do not (pray God) always feed them…Human beings find ultimate fulfillment not in acquisition but in developing, sharing, and using their God-given creative capacities for good and giving themselves to others. (more…)

What is the role of the marketplace in the Kingdom of God and in the redemptive process of God’s mission? Join David Doty, Founder and Executive Director of Eden’s Bridge, for an AU Online lecture series to discuss those questions. The Building a Marketplace Theology course is scheduled to begin Tuesday, January 22, 2013 at 6:00pm EST.

David Doty will lead a discussion based largely on the book, Eden’s Bridge: The Marketplace in Creation and Mission, and material developed subsequent to its publication. The four online sessions will be held on Tuesdays and Thursdays from 6:00-7:00pm EST January 22 through January 31, 2013. Visit for more information or to register.

Blog author: mhornak
Friday, October 19, 2012

Is the “secular vs. sacred” worldview struggle just another first-world problem? Join us in a discussion of this topic in the AU Online series Freedom and Virtue in the Developed World. The first lecture of this AU Online series will be held on Tuesday October 23 at 6:30pm EDT. Don’t miss your chance to explore this important topic!

In the Freedom and Virtue in the Developed World series, Acton’s Director of Research, Dr. Samuel Gregg, will lead us through a theoretical and practical reflection of the far ranging economic, social, and political causes and impacts of the West’s identity crisis.

If you’re interested in participating but might not have the extra time in your schedule, don’t worry! Everyone who registers for an AU Online series will have access to recordings of the live online lectures to view at their convenience. Visit the AU Online website for more information or to register. For further questions about AU Online, please contact the AU Online team at

The folks over at the Reformation21 blog, produced of the Alliance of Confessing Evangelicals, have a great discussion going about the spiritual, cultural, and pastoral implications of pornography (here, here, and here).

The first post takes up the Naomi Wolf article, “The Porn Myth,” which also occasioned in part my reflections on the pornification of culture in general and technology in particular.

Carl Trueman aptly wonders (in the second post),

Could it be that pornography is the ultimate free market industry — creative of, and driven by, an insatiable need for change to create new demands and new markets with personal solipsistic gratification as the all-consuming and ever elusive goal? If so, there are elements of it which are symptomatic, rather than constitutive, of a much wider cultural problem and which thus require more radical cultural criticism than `it’s bad for women and it’s dirty’, true and serious as these undoubtedly are. Porn addiction becomes merely an extreme example of the general way we live today and of the worldly expectations which our culture infuses into us as natural and acceptable.

(Trueman also recommends two pieces on pastors and pornography, available here and here. And here’s a follow-up story to the latter piece.)

I read Trueman’s critique in the light of the observation made by Gertrude Himmelfarb in the mid-90’s, that among social conservatism there is “an older Burkean tradition, which appreciates the material advantages of a free-market economy (Edmund Burke himself was a disciple of Adam Smith), but also recognizes that such an economy does not automatically produce the moral social goods that they value—that it may even subvert those goods.” The commodification of sexuality seems to fit into the latter category (i.e. the subversion of goods).

(As an aside, so-called “crunchy cons” might claim to represent this “older Burkean tradition,” but from what I’ve seen its an open question to what extent they appreciate “the material advantages of a free-market economy.”)

And in the third post linked above, Rick Phillips coins the following phrase: “The idolatry of the porn worldview.”

Relating the pornography theme and another recent Reformation21 post on the necessary connection between faith and works, check out the work of X3Church, particularly the Esther Fund, which connects with people who work in the porn industry to try to give them a new life after porn. It’s a ministry with “a passion to help porn stars find freedom from the porn industry by helping them rebuild their lives through financial assistance, education and more.”

Blog author: jballor
Tuesday, August 14, 2007

To hear the NYT tell it (and Sojourners, for that matter), the family farm is facing severe threats. With no small degree of dramatic flourish, the NYT editorial linked above concludes:

For the past 75 years, America’s system of farm subsidies has unfortunately driven farming toward such concentration, and there’s no sign that the next farm bill will change that. The difference this time is that American farming is poised on the brink of true industrialization, creating a landscape driven by energy production and what is now called “biorefining.” What we may be witnessing is the beginning of the tragic moment in which the ownership of America’s farmland passes from the farmer to the industrial giants of energy and agricultural production.

If federal subsidies for corporate agribusiness is a threat to the family farm, then so is extensive FDA regulation of homegrown products and the morass of complex zoning regulations, telling people what they can sell, when they can sell, it and where they can sell it.

As my colleague Kevin Schmiesing wonders within a similar context, is the problem that the government just doesn’t quite have the right approach nailed down yet, or that the unintended consequences of government intervention into the market (in various ways) inevitably will screw things up (because, perhaps, special interests, whether corporate or individual, will always have an undue influence in the formation of policy)?

Having a small child in the home gives the opportunity for exposure to things you might otherwise never have reason to see. Such is the case with the VeggieTales in my house. We have “King George and the Ducky” on VHS, which gets occasional play on the set. The story itself adapts the tale of David and Bathsheba, but before the story gets underway, there’s a brief prelude.

Larry the Cucumber and Bob the Tomato are the stars of the VeggieTales, but two of their friends who don’t usually take center stage give telling a story about selfishness a try. What they come up with doesn’t meet the VeggieTales standards, but it does help tell us something about the way the market works in the real world. Jimmy and Jerry Gourd tell the tales of “The Englishman who went up a hill (and came down with all the bananas),” and “The Swede who went up a hill (and came down with all the strawberries).”

The Englishman has taken all the bananas, “leaving of course the inhabitants of the hill with no bananas and therefore bestowing the term ‘selfish’ upon myself” (QuickTime video here).

When asked if he’s going to eat any of the bananas, the Englishman responds that of course he can’t eat any, because you can’t have bananas without strawberries. “You’re soooo selfish,” cries a voice from off-camera.

The Swede who went up a hill does the same thing as the Englishman, but with strawberries instead of bananas. And the Swede will not eat any strawberries, because you can’t enjoy strawberries without bananas.

When the Englishman and the Swede see that the other one has what he needs to enjoy his own fruit, they ask in turn, “Might you spare a banana/strawberry?” But each character is so selfish that he is unwilling to part with any of his own fruit, and so both the Swede and the Englishman are left unable to enjoy their fruit but unwilling to simply give away his own fruit to make the other better off.

This brief story ends with Jimmy and Jerry Gourd moralizing, “Don’t be selfish.”

Needless to say, Larry and Bob are not satisfied with this tale, and go on to tell the story of King George and the Ducky. Part of the reason Jimmy and Jerry’s tale doesn’t work is that it is too simplistic and unrealistic.

That is, it doesn’t take into account the way in which market mechanisms can redirect selfish behavior into something that does benefit both parties in an exchange. The situation Jimmy and Jerry sets up simply has each possessor of the fruit ask for the corresponding fruit, implying a reliance upon the charity of the other party.

But what is much more likely to happen in a situation like this is that the Swede and the Englishman would engage in a trade, so that each would give their own fruit to get the other fruit, and in the end both would be able to enjoy strawberries and bananas. There’s no need to depend on or appeal to the charity of the other party in this situation. And an unwillingness to trade would make the lot of both the Swede and the Englishman worse off, as they would each be left with unusable and rotten fruit.

The incentive for their own material benefit would be to trade. In this way the market mechanism can function to take selfish action and make it serve a mutually beneficial purpose. In doing so there is an element of public, civic, or social good that is performed, irrespective of the selfish motivations of the parties involved.

None of these observations do anything to mitigate concerns about the ways in which the Swede and the Englishman went about obtaining their monopoly on the respective fruits. Nor does the material benefit created in the exchange obviate the need for charity and love in human social relations. And furthermore we certainly can’t say that because selfish behavior resulted in some material good that somehow selfishness is to be understood as a virtue in the truest sense. At best brazen selfishness can manifest itself as external righteousness, civic virtue, or a public good and is to be distinguished from true righteousness, virtue, and good. Selfishness is still sin.

But what such an exchange does show is that even in a world marked by sin and depravity, some good can come out of evil. As the Puritan theologian Richard Baxter has written,

If nature be not supported, men are not capable of other good. We pray for our daily bread before pardon and spiritual blessings; not as if it were better, but that nature is supposed before grace, and we cannot be Christians if we be not men.

In this sense, the market mechanism functions as a sort of preserving grace by which material wealth is created and enjoyed, allowing human beings to continue to live and even flourish. But rather than being the end of human activity, such material prosperity is a foundational reality necessary for the actualization of greater goods, a necessary but not sufficient condition for human happiness.

Blog author: jballor
Wednesday, October 25, 2006

Pie in the Sky (Image source)

The market can be a pretty amazing thing. Matt Tomter, a former Alaskan bush pilot, saw a market niche and jumped at the opportunity. His Airport Pizza delivers a pie anywhere in Alaska for just $30…that includes free delivery.

As reported on the CBS Evening News, “Flying in pizza may seem like a pie in the sky idea, but it’s proving really popular. An average of 10 pizzas each day goes flying out to the villages. There’s even on-time delivery — as long as the planes are on time.” (Check out the video here.)

What’s not included in the price? A purchase from TerraPass to offset the carbon emissions of the flight. That might come out to about a buck per pie, if a trip from Nome to Kotzebue (366 miles) is any indication. It does appear, however, that the pies are simply some extra cargo on flights on Frontier Flying Service. That is, the pizza is travelling on flights that would already be going out.

The newest edition of the Journal of Markets & Morality is now available online to subscribers (the print version should be along shortly). The newest issue features a “symposium” in which several authors discuss the “Dynamics of Faith-Based Policy Initiatives” (part 1, part 2, part 3, part 4).

The editorial for this issue is available to the general, non-subscribing, public and can be read online. “The Economics of Information Control” examines the rising demand for free academic scholarship and literature, specificially within the Open Access movement. Stephen Grabill, the executive editor, asserts that because scholarly publishing is largely funded by journal subscriptions, eliminating a cost-structure for those publications will ultimately cause a shortage of funds for continuing publication of scholarly materials.

In addition to the release of the new journal, a new past issue will be archived. Volume 8, Number 1 is now available to the non-subscribing public.

Finally, a brief announcement about a new subscription option. Following our plan to integrate the journal with an economically sound internet based delivery system, a new option is available to subscribers of the journal. In the past we have offered both individual and institutional based subscriptions in one or two year plans. We have added a new option for individual subscribers: you can now subscribe for an online access account for the low price of $10. This account opens access to the online Journal for one year, but you will not recieve a print copy. We hope you enjoy this new option!