By H. Geoffrey Brennan, A.M.C. Waterman
What is the relation among economics and faith? specifically, are theology and economics totally self reliant and certain components of inquiry? Economics and faith: Are They Distinct? takes an inductive method utilizing case reviews to make clear the level to which economics should be considered as self sufficient of the spiritual ideals of its practitioners. The case reports include the 1st a part of the booklet and are indexed chronologically. those case reviews are by means of commentaries, or interpretive essays; the authors of those commentaries are performing as a jury to contemplate the query `How delicate is economics to theological considerations?' The editors offer a concluding bankruptcy summarizing either the facts and the findings.
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Additional info for Economics And Religion: Are They Distinct?
On the one hand, there is a universal desire for a god-like life of leisure. Humans crave "ease and peace" such as pertained in the Golden Age when men "lived like gods without sorrow of heart, remote and free from toil and grief; miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all evils" (Hesiod, 1954, p. 11). On the other hand, the universal reality is that "men never rest from labour and sorrow by day and from perishing by night" (Hesiod, 1954, p.
By the second half of the 1820s, this is to say, the aggressive propaganda of the New School had undone much of the good work performed by Paley, Sumner, and Copleston in winning acceptance of political economy by the ecclesiastical and political establishment. Oxford was the spiritual home and intellectual center of that establishment; and by the mid-1820s Richard Whately, Warden of St. Alban's Hall, was its most powerful and articulate spokesman. Whately was fully alive to the threat presented by the Philosophic Radicals but, unlike the Tory romantics, was wholly persuaded both of the scientific value and the ideological efficacy of political economy.
In the first place, private ownership is sanctioned by the authority of rulers. Augustine states: "It is, however, by human right that someone says, this estate is mine, this house is mine. Human right, therefore, means the right of the emperors. Why so? Because God has distributed these very rights to mankind through the emperors and kings of this world.... , tr. 6, 1, 25-26, cit. MacQueen, 1972, p. 205). Secondly, the authority of rulers is given them by the providence of God. Augustine, it should be noted, is insistent on this point.