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New Testament Wealth Ethics in the Twenty-First Century : Some Constructive Considerations on Personal Piety and Public Progress.

dc.creatorHays, Christopher M., [autor]
dc.date.accessioned2018-06-09T18:42:32Z
dc.date.available2018-06-09T18:42:32Z
dc.date.issued2016-04-01
dc.identifier.issn0014-3367es_ES
dc.identifier.otherEBSCOes_ES
dc.identifier.otherReligion and Philosophy Collectiones_ES
dc.identifier.other0014-3367es_ES
dc.identifier.urihttp://www.repci.co/repositorio/handle/123456789/283
dc.descriptionEste es un artículo sobre la ética en el Nuevo Testamento que pregunta cómo tomar en serio las enseñanzas de Jesús sobre la riqueza y la pobreza en una economía global, donde los mercados y las finanzas podrían ayudar considerablemente al florecimiento de los pobres. Comienza con un resumen sobre las enseñanzas de la ética de la riqueza en el tercer Evangelio que se centra en las enseñanzas de Lucas sobre la riqueza en la noción de que los discípulos deben comprometer todos sus recursos al Reino. El artículo luego pregunta cómo apropiar constructivamente de la ética del Nuevo Testamento a la sociedad contemporánea. Finalmente, algunos comentarios se aventuran sobre cómo uno podría trasponer esta ética bíblica a la esfera pública. La tesis del presente ensayo se basa en la organización de conceptos como: el arrepentimiento, la santificación el doble mandamiento de amor y la diversidad vocacional puede permitir que el pueblo de Dios siga fielmente el imperativo ético que los discípulos confíen todas sus posesiones al Reino.es_ES
dc.description.abstractThis article is a work of New Testament ethics which asks how to take seriously Jesus's teachings on wealth and poverty in a global economy, where markets and finance might considerably aid the flourishing of the poor. It begins with a summation of the wealth-ethical teachings of the Third Gospel, encapsulating Luke's teaching on wealth in the notion that disciples must commit all their resources to the Kingdom. The article then asks how constructively to appropriate this New Testament ethic for contemporary society. Finally, some comments are ventured on how one might transpose this biblical ethic onto the public sphere. It is the thesis of the present essay that recourse to the organizing concepts of repentance, sanctification, the double love command, and vocational diversity can enable the people of God faithfully to pursue the New Testament's wealth ethical imperative that …es_ES
dc.formatapplication/pdfes_ES
dc.rightsAcceso restringidoes_ES
dc.sourceEvangelical Quarterly. Volumen 88, Número 2 (abril, 2016), páginas 143-162.es_ES
dc.subjectBiblia. Nuevo Testamentoes_ES
dc.subjectReligión -- Aspectos económicoses_ES
dc.subjectRiqueza -- Aspectos religiosos -- Cristianismoes_ES
dc.subjectPobreza -- Aspectos religiosos -- Cristianismoes_ES
dc.subjectRenuncia -- Filosofíaes_ES
dc.subjectVocaciónes_ES
dc.subjectSantificaciónes_ES
dc.subjectArrepentimientoes_ES
dc.subject.lcshBible. New Testamentes_ES
dc.subject.lcshReligion -- economic aspectses_ES
dc.subject.lcshRiqueza -- Religious aspects -- Christianityes_ES
dc.subject.lcshPoverty -- Religious aspects -- Christianityes_ES
dc.subject.lcshRenunciation (Philosophy)es_ES
dc.subject.lcshVocationes_ES
dc.subject.lcshSanctificationes_ES
dc.subject.lcshRepentancees_ES
dc.titleNew Testament Wealth Ethics in the Twenty-First Century : Some Constructive Considerations on Personal Piety and Public Progress.es_ES
dc.typeArtículoes_ES
dc.rights.holderHays, Christopheres_ES
dc.description.noteProfesor de Nuevo Testamento en el Seminario Bíblico de Colombia. Doctor de filosofía y estudios del Nuevo Testamento (2009) - Universidad de Oxfordes_ES
dc.rights.accessrightsinfo:eu-repo/semantics/restrictedAccesses_ES
dc.identifier.instnameFUSBCes_ES
dc.identifier.reponameREPCIes_ES
dc.identifier.urlwww.repci.coes_ES
dc.audienceEspecializadaes_ES
dc.source.bibliographiccitationSøren Kierkegaard, Journals and Papers, trans by Howard V. Hong and Edna H. Hong, 7 vols (Bloomington: University of Indiana Press, 1967–1978), §2872, 3:270–72.es_ES
dc.source.bibliographiccitationKenman L. Wong and Scott B. Rae, Business for the Common Good: A Christian Vision for the Marketplace (Downers Grove: IVP Academic, 2011), 153–60es_ES
dc.source.bibliographiccitationBrian Griffiths, ‘The Challenge of Global Capitalism: A Christian Perspective’, in Making Globalization Good: The Moral Challenges of Global Capitalism, ed. by John Dunning (Oxford: Oxford University Press, 2003), 159–79.es_ES
dc.source.bibliographiccitationChristopher M. Hays, Luke’s Wealth Ethics: A Study in Their Coherence and Character, WUNT 2, 275 (Tübingen: Mohr Siebeck, 2010).es_ES
dc.source.bibliographiccitationRichard A. Burridge, What are the Gospels? A Comparison with Graeco-Roman Biography (Grand Rapids: Eerdmans, 2004). The following paragraphs draw on Hays, Luke’s Wealth Ethics, 73–75.es_ES
dc.source.bibliographiccitationRichard A. Burridge, Imitating Jesus: An Inclusive Approach to New Testament Ethics (Grand Rapids: Eerdmans, 2007), 25–31, 361–64.es_ES
dc.source.bibliographiccitationGermain Grisez, The Way of the Lord Jesus: Volume Two: Living a Christian Life (Quincy, IL: Franciscan Herald, 1993), 804es_ES
dc.source.bibliographiccitationMichael Sandel, What Money Can’t Buy: The Moral Limits of Markets (London: Penguin, 2012).es_ES
dc.source.bibliographiccitationSee Bob Goudzwaard, ‘Economic Growth: Is More Always Better?’, in Christianity and the Culture of Economics, ed. by Donald Hay and Alan Kreider, Religion, Culture and Society (Cardiff: University of Wales Press, 2001), 153–65.es_ES
dc.source.bibliographiccitationChristopher M. Hays, ‘Resumptions of Radicalism: Christian Wealth Ethics in the Second and Third Centuries’, Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 102 (2011), 261–82es_ES
dc.source.bibliographiccitationChristopher M. Hays, ‘Early Egyptian-Christian Wealth Ethics: Diverse Christian Moralities from the Apostolic Fathers to the Rise of Constantine’, Studia Patristica 72 (2014), 1–14.es_ES
dc.source.bibliographiccitationThe addressees of Clement of Alexandria’s Quis dives salvetur; cf. Cyprian of Carthage, Unit. eccl. 26; Laps. 6; Hab. virg. 7, 11.es_ES
dc.source.bibliographiccitationOptatus, First book against the Donatists, 16–18; Proceedings before the Consular Zenophilus, 17–20.es_ES
dc.source.bibliographiccitationCarpocratians (Clement of Alexandria, Strom. 3.2.6.1–4; 3.2.7.1–4; 3.2.8.1; 3.2.9.3), and perhaps the Ebionites, although the latter strikes the present author as unlikely.es_ES
dc.source.bibliographiccitationAntony the Great (see, e.g. Apophthegmata patrum 1; Athanasius, Vita 2–3, 50, 91), Cyprian of Carthage (see e.g. Cyprian, Ep. 77.3.2; 78.3.1; 79.1.1; Pontius, Vita Cypriani 2.7; 6.2–4; 10.4–5).es_ES
dc.source.bibliographiccitationSee Contra Faustum, 6.9; Ep. 157; Elizabeth A. Clark, Reading Renunciation: Asceticism and Scripture in Early Christianity (Princeton: Princeton University Press, 1999), 143; Peter Garnsey, Thinking about Property: From Antiquity to the Age of Revolution (Cambridge: Cambridge University Press, 2007), 91–94.es_ES
dc.source.bibliographiccitationCf. Thomas Merton, New Seeds of Contemplation (New York: New Directions, 1961), 14–18.es_ES
dc.source.bibliographiccitationRichard Bauckham, ‘The Scrupulous Priest and the Good Samaritan: Jesus’ Parabolic Interpretation of the Law of Moses’, New Testament Studies 44 (1998): 475–89.es_ES
dc.source.bibliographiccitationRichard Bauckham, ‘The Scrupulous Priest and the Good Samaritan: Jesus’ Parabolic Interpretation of the Law of Moses’, New Testament Studies 44 (1998): 475–89.es_ES
dc.source.bibliographiccitation‘The Great Financial Crisis: A Biblical Diagnosis’, Cambridge Papers 20, no. 1 (2011); cf. Robert Van De Weyer, Against Usury: Resolving the Economic, Ecological and Welfare Crisis (London: SPCK, 2010).es_ES
dc.source.bibliographiccitationCf. Brenda Llewellyn Ihssen, ‘“That which has been Wrung from Tears”: Usury, the Greek Fathers, and Catholic Social Teaching’, in Reading Patristic Texts on Social Ethics: Issues and Challenges for Twenty-First-Century Christian Social Thought, ed. by Johan Leemans, et al. (Washington, D.C.: Catholic University of America Press, 2011), 159–60.es_ES
dc.source.bibliographiccitationOn the benefits and limitations of ‘shareholder value’ and ‘stakeholder value’, see further David Nussbaum, ‘Does Shareholder Value Drive the World?’, in Christianity and the Culture of Economics, ed. by Donald Hay and Alan Kreider (Cardiff: University of Wales Press, 2001).es_ES
dc.source.bibliographiccitationPolytheism is needed in corporations because we wish to create many communities, not one.’ Colin Mayer, Firm Commitment: Why the Corporation is Failing Us and How to Restore Trust in It (Oxford: Oxford University Press, 2013), 243.es_ES
dc.source.bibliographiccitationDonald Hay, ‘Do Markets Need a Moral Framework?’, in Integrity in the Private and Public Domains, ed by Alan Montefiore and David Vines (London: Routledge, 1999), 258–68.es_ES
dc.source.bibliographiccitationNicholas D. Kristof and Sheryl WuDunn, ‘Two Cheers for Sweatshops’, New York Times, September 24 2000; Wong and Rae, Business for the Common Good, 145–51.es_ES
dc.source.bibliographiccitationSee e.g. Colleen Haight, ‘The Problem with Fair Trade Coffee’, Stanford Social Innovation Review (Summer 2011); Laura T. Raynolds, ‘Mainstreaming Fair Trade Coffee: From Partnership to Traceability’, World Development 37, no. 6 (2009), 1083– 93.es_ES
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