Who is the Righteous Investor who will be saved?

What does the Bible have to say about economics and investing?  How should a Christian approach the question of business, investing and money making?

Jesus warned against serving two master’s, God and money.  But then some of his parables praise the wise investor (e.g., the Parable of the Talents) or the shrewd steward.  Jesus said that the poor were blessed, but then the Bible also recognizes the blessing of wealth.

This blog will explore these biblical issues, in the context of contemporary events.  The authors are Christians and an investors; they strive to be a righteous investors.

11 thoughts on “Who is the Righteous Investor who will be saved?

  1. Sounds like a great blog. Please don’t take this the wrong way but Jesus did not say the poor are blessed but “Blessed Are the Poor in Spirit” Matthew 5:1-13 You can be very wealthy but poor in spirit –ie humble, down to earth, kind. In Eastern Christian traditions this is worked out by such greats as Clement of Alexandria in his writings.

    PS its only later that poverty is equated with righteousness (later catholic scholastic traditions). Poverty taken as a vow (ie as a monk) is different than simply being poor of course but in these later scholastic traditions the line was blurred so EVERY kind of poverty was considered righteous rather than the kind taken on purpose as a spiritual fast (ie a vow of poverty of a monk). Being blessed because you were simply poor is not actually a biblical belief. But being poor in spirit is.

    PPS “The internal condition is of primary concern: “So also a poor and destitute man may be found intoxicated with lusts; and a man rich in worldly goods temperate, poor in indulgences, trustworthy, intelligent, pure, chastened” (XVIII). ” (st. clement of alexandria)

    here is a longer summary of Clement of Alexandria on money (considered a major saint in Eastern Orthodox churches):

    http://blog.acton.org/archives/1775-clement-of-alexandria-who-is-the-rich-man-that-shall-be-saved.html

    (by the way the commentatorblogger on the link is not reading all of clement–Clement is not saying you can be saved by giving money –he meant rewards (crowns) for service not gaining salvation (which he says is a free gift of christ). This link provides only a sample if you read all of clement its much clearer

    • In Luke’s version of the beatitude, there is no qualification of “in spirit”.

      Oh yes, I know about Clement. I used the name of his tract for this page.

      Thanks for the comments.

  2. oops sorry I didn’t notice the title! As for Luke’s version yes I know –this is what the roman catholic scholastics were going on. In my church when you read one verse of a gospel you must study and read the others (hence the belief that Christ only means poor in spirit). This is how I learned it in my studies. I talked to my priest today (had an appointment about a different matter) and brought this up. He said that we do in fact teach the poverty has no special blessing in our church unless its done by will/decision (as a monk does). Poverty itself is considered neutral in my tradition outside of the full monastic type. I understand in others it would be different however.
    Anyway I am exploring your blog and find it fascinating! thank you

  3. Didache says to let your alms sweat in your hand until it is given according to the immediate and unforced will of Father.

    As you can tell I like the Didache. No, I am just studying it. As much as a knothead can.

    • The Didache represents the transition period between relying on mostly itinerant leaders (apostles) to one of relying on local leadership (bishops and deacons). The transition took place at the end of the first generation of the church, as the apostles began to disappear. The advice therefore places severe limits on the itinerants, limits that are hardly conceivable when the apostles are still alive. But they are necessary limits to help strengthen the local leadership and to avoid the abuses that those claiming prophetic or apostolic authority. I think the Didache is a very important read, and would help the church today to realize that many who claim extraordinary authority to accept the donations of Christian are in fact false apostles who traffic in the gospel. Even some local pastors are also not pastors but hirelings.

    • I agree with your comment although I haven’t thought of it in quite the same manner….

      What amazes me about the Didache is the subordination and distinction it gives for the relationship between Father and Son.
      As “servant” used for Jesus in the present tense. This does not exactly fit trinitarian thought or later orthodox creeds.

      Also that Didache is the first NT scripture which among the apostles affirms directly the Shema of Deut 3. Indicating that the Shema
      as the first commandment has never died out even after the Jesus Covenant. This concept has tremendous implication
      as to what really is primal gospel.

    • The term for servant is παις (pais), which is perfectly orthodox (see Did 9.2, 3; 10.2, 3), being used of the Suffering Servant of Isaiah 52.13 – 53.13 (LXX). Jesus is the fulfilment of this prophecy of Isaiah in the views of the Christians from the earliest days. Παις (Pais) is therefore a term in reference, which is perfectly orthodox.

  4. Comment on the first commenter, wasn’t the “poor” in one gospel and “poor in spirit” in another?

    But I am interested in what the term really means. I always thought it meant something like, “lowly in attitude”
    or humble.

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