The quality of the national discussion about our economic future will affect the poor most of all, in this country and throughout the world. The life and dignity of millions of men, women and children hang in the balance. Decisions must be judged in light of what they do for the poor, what they do to the poor, and what they enable the poor to do for themselves. The fundamental moral criterion for all economic decisions, policies, and institutions is this: They must be at the service of all people, especially the poor.

Solidarity calls us to care for our neighbors in need who are nearby and for those who are far away and to see all those who suffer as sisters and brothers.

Next to the underdevelopment of the many, there is a super-development for the few. Super-development leads to a throwaway society and to enormous waste. Excessive access to all kinds of things, -- sometimes called consumerism – enslaves people and does not make them happy. The more one possesses, the more one wants, while the deeper human hopes remain unsatisfied and even stifled. "Having" more things does not necessarily mean "being" more or being better. "Having" only helps us when it contributes to a more complete "being."

National unity, global solidarity, security at home, and a more peaceful world are all advanced by the pursuit of a decent and dignified life for all God's children. We may sometimes differ about the specifics of how best to serve those in need, overcome poverty, and advance human dignity, but it is impossible for a Christian to say, "This is not my task." This mission is an essential part of what makes us disciples of Christ.

We have heard the Lord’s command, “Love your neighbor as yourself.” In our linked and limited world, loving our neighbor has global implications.

The table we seek for all rests on these four institutions, or legs: (1) what families and individuals can do, (2) what community and religious institutions can do, (3) what the private sector can do, and (4) what the government can do to work together to overcome poverty.

Economic Life and Daily Work.

There is no Christian economic system; and all existing systems are subject to careful Christian scrutiny. The main concern of Christians should be what a system does for and to people. Drudgery and pain have resulted from sin (Gen. 3:17-19), but work itself was a part of God’s original and continuing intention for mankind (Gen. 2:15; 1 Thess. 4:11).

In God’s plan there is no recognition of a hierarchy of types of work or vocations. A Christian’s daily work should enable him or her to find personal fulfillment, to provide for personal and family needs, and to give through the church to the cause of Christ around the world. It also enables him to “command the respect of outsiders and be dependent on nobody” (1 Thess. 4:12, RSV).

Furthermore, by working he will have something to give to those in need (Eph. 4:28). We do nor have to be consumed by work, making work an idol; but honest work has dignity and is related to the Christian’s calling in the world. No one should live entirely by the work of others except those who are too young, too old, or too incapacitated to work (2 Thess. 3:10-11). Every worker, in labor or management, should give an honest day’s work, for which just and adequate compensa¬tion is properly required.

Profits and the profit motive are justifi¬able when they serve socially, morally justifiable ends, but they should be kept subservient to service and the service motive. Human values are more important than material values (Mark 8:36-37). Unemployment and underemployment (part-time jobs or employment beneath the level of ability and training) are particu¬larly persistent in today’s world. The Christian ideal is that every employable person should be able to secure employment suitable to his or her ability and training. Poverty, the relief of poverty, and the change of systems which have produced poverty have been a continuing concern of Christians.

Christians are to have compassion for the poor, sharing with the needy in the local church family (Acts. 2:44-45; 4:32, 34-37) and with the poor in general (1 Cot. 16:1-2; 2 Cot. 8:1-5). Government should be supported in providing an equitable welfare system that not only enables the employable to support themselves and their families but also enables the unemployable to maintain personal dignity. The restlessness of the poor is a major factor in the contemporary world revolution and the whole enterprise of missions is affected by how Christians perceive these poor and respond to their legitimate needs. Individual Christians and church and denomina¬tional agencies and organizations should seek to conserve energy, recognizing that the energy crisis is critical and will be with us for th foreseeable future. Christians understand that the sources of energy belong to the Lord (Ps. 24:1; Hag. 2:8) and that the prop¬er use and conservation of energy is a part of total Christian stewardship.

Christians who are members of business organizations or labor groups should carry Christian character and Christian wit¬ness into those groups recognizing, too, that we are responsible to God for any wealth we may accumulate since it is God who gives us the power to get wealth (Deut. 8:18). We are responsible to God for how we make our money, what we do with it, and what we let it do to us. What we accumulate should be acquired hon¬estly (Jet. 22:13, 14; Amos 5:11-12) and should be used to meet human needs (Prov. 11:24; 28:8; Job 31:16-22).

Wealth or money can be deceitful (Mart. 15:1-9; 19:23-24) and may give a false sense of security (Luke 12:16-24). “The love of money is the root of all evil” (“all sorts of evil,” NASB) (I Tim. 6:10); and Christians cannot serve God and mammon or money (Mart. 6:19-24). Many of us as believers should adopt a simpler life style, spending less on ourselves and sharing more with our church and the needy people of the world.