Project 1040: On Generosity, Clean Water, and Imagination

$Here are the common things I remember hearing on the topic of money and resources growing up:

你真的需要吗?(“Do you really need that?”)

不要浪费. (“Don’t waste it.”)

太贵了. (“That’s too expensive.”)

Now, I never sat down with my non-Christian Chinese immigrant parents to discuss their specific worldview on financial resources, simplicity, and generosity – but like everything else – as a kid, you figure out pretty quick what is important and what is NOT.  Thus, conspicuous excess, luxurious spending, and wastefulness were shameful practices.  Also, acts of charity and generosity to those outside our immediate family was also treated with suspicion.

This is the context for my own journey in the Christian faith to reconcile the Bible’s teaching on money and my own upbringing of frugality and self-protection.  I had inherited the lessons of prior generations – borne from a lifetime of being subject to violence, war, financial instability, and limited resources.

In terms of the values expressed on this blog — I found that my family had helped me develop the “muscle” of simplicity, but left the corresponding capacity to be generous in an atrophied state.  It is only in recent years, that I have begun to work on this part of my life.  And although I make no pretense to be a finished product, I feel I am closer today than when I started.

The current example: for Lent this year, my friends and I are raising money to build wells and provide clean water for villages in Tigray, Ethiopia.

Water

Because individuals (typically women) walk around 3.7 miles per day to fetch water for their families, members of our group are also committing to walk this amount each day as well.  It’s a somewhat different “take” on the traditional Lenten practices, but it is a small step for us to try to identify with our brothers and sisters, to push ourselves (and others) to be generous, and appreciate the abundance of what we possess.  This exciting project seeks to raise enough money for 10 wells which may potentially provide clean water for about 5,000 people!  As of today, we have raised enough for 6 wells (Every dollar donated will be matched by our small group)!

More information here:  http://mycharitywater.org/project1040

c-w

Now, I could tell you how fun it is to be a fundraiser (not that fun), or to try and walk the required daily mileage (it’s okay), or to see people give generously (EXTREMELY cool), but for myself, I know that the muscle I continue to need developing is that of being rich toward God by being generous towards others.  You would think that years of tithing to the church, donating towards worthy causes, and building wells would make giving money easier over time.  Truth is, it’s tough.  For Project 1040, Melissa and I committed to giving one-third of our savings towards the matching funds.  And let me tell you – it’s still really hard to do for me.  I’m still often plagued with nagging (but important) voices:

“Is this really the MOST effective use of this money?”

“Aren’t I supposed to be joyful?  Why, then, does this feel so hard?”

“What difference will this really make?”

“I could be doing a lot of other things with that money!”

I wish I had better answers to these questions and internal dialogue, but one thing that has helped is to imagine the look on the faces of the women, men, and children in far-away Tigray when the first trickle of water emerges from the new well.  I think about the kids who may have time to get an education; how many might avoid diseases and death.  I think about the celebration that will ensue.

celeb

Sometimes I wonder how much easier it would be to give if we were firsthand witnesses to those for whom will benefit from our generosity.  What if these people were just next door?  Wouldn’t we act quickly and without reservation?  Maybe what is atrophied for all of us is the capacity to imagine those in need as truly our neighbors.  We, in some ways, are still stuck asking the same Pharisaical question:  “And who is my neighbor?”

I hope you will prayerfully consider join us in our campaign to bless the people of Tigray, Ethiopia – our dear neighbors in Christ.

But even more, I hope you will allow the Spirit to infiltrate your imagination with visions of how a generous God can use you to pursue His purposes in the world.

Effective Giving: Emmanuel Ministries Calcutta

One of the biggest obstacles to effective giving to the global poor is simply lack of data.  In traditional investing, even those of us who know nothing about finance have access to scores of mutual funds that pick the “best” stocks for us and package them in a portfolio that minimizes our risk. And of course there is always the most basic feedback loop of all: the bottom line. Your investments either go up or they go down.

But if your goal is make investments that reduce poverty for others, things are not quite so simple. In this case our data points are typically limited to what organizations tell us about themselves through their appeal letters, websites and marketing campaigns. There are few independent evaluators of organizations that tackle poverty to help us choose where to invest (givewell.org is one excellent exception—look for an upcoming blog post on them.) This lack of data is even more pronounced when it comes to social entrepreneurs who work within newer or smaller organizations—many of whom are doing exciting, effective work, as I wrote in my last post.

What we need much more of is a kind Rottentomatoes for relief and development organizations. So what follows is one Yelp-style review of an exciting organization we supported this Christmas.

I recently spent some time in Kolkata, India getting to know various organizations that work with the poorest of the poor. I was especially impressed with Emmanuel Ministries, which is right down the street from the headquarters of Mother Teresa’s Missionaries of Charity. Founded in 1971 by social entrepreneurs Vijayan and Premila Pavamani, they work to empower street children, addicts, the unemployed, and slum dwellers, all of which you can read about on their website. Here’s why I was impressed by them:

  • As I talked to their leadership and staff, they all articulated a holistic approach to their work which integrated a deeply Christian worldview with a sophisticated grasp of recent scholarship in community organizing, vocational training, addiction recovery, etc.
  • Several acquaintances in InterVarsity and Word Made Flesh with experience in Kolkata spoke very highly of Emmanuel and their reputation in the community, as did leaders from local churches and other NGOs. They have worked successfully with organizations I respect like TEAR fund and Compassion International.
  • I was especially impressed by my visit to their Christian school, Calcutta Emmanuel School. Uniquely, its students come from among the poorest families in Kolkata, but the school has achieved India’s highest accreditation standards. The principal and other school leaders claim that nearly 100% of graduates go on to college. I talked to more than ten high school students and indeed, they all had detailed plans for their college careers.

If you have any knowledge of Emmanuel Ministries, please add your thoughts below.

Effective Giving: Social Entrepreneurs

The holidays are finally over. Yesterday Epiphany (or Three Kings’ Day) brought an end to the twelve days of Christmas. We decided to really go for it this year, giving little presents to our kids most every day of the mini-season. (Bonus: the stream of stuff really helped to alleviate school vacation boredom.)  But according to family tradition, on Christmas Day we gave not to each other but to Jesus, since it was His birthday. This year we chose to fund social entrepreneurs whose organizations serve the poorest of the poor, which we explained to the kids are just the kind of presents Jesus most wants (Matt 25:31-40).

Why social entrepreneurs? In recent years foundations and philanthropists have emphasized investing in promising local startup NGOs (nongovernmental organizations) in order to help them scale up. Just as business entrepreneurs have changed the marketplace through innovation, social entrepreneurs around the world have combined their creativity, commitment, and knowledge of local culture to more effectively impact those who experience poverty and injustice in their communities. Perhaps the best introduction to this phenomenon is David Bornstein’s How to Change the World, which tells the stories of social entrepreneurs who tackled issues like electrification in rural Brazil, home-based AIDS care in South Africa, and empowerment of street children in Indian megacities. Many economists claim that local organizations are often more effective and efficient than bureaucratic government programs or bloated international agencies with offices in Geneva.

However, as is the case in for-profit investing, the problem is figuring out who to fund. India alone as over a million locally founded NGOs.  Until relatively recently, we’ve given primarily to large, established, international organizations simply because I don’t know how to find smaller, local NGOs that I’m confident are effective. But this year we found that the three organizations we’ve been most excited about supporting are all in the social entrepreneur category.  My next couple blog posts will profile them. I hope they serve as a mini-How to Change the World, helping us give more effectively in this new year.  How about you? Do you prefer giving to the Fortune 500 of poverty relief, or smaller start-ups? Why?

What if Jesus were your financial advisor?

What if Jesus were your financial advisor?  What if the Son of God and His disciples were in charge of all your saving, spending, investing, and giving?  At first glance, the idea seems a bit silly, perhaps even disrespectful.  Jesus came to die for our sins, not dispense advice on mutual funds, right?

But actually, the New Testament turns out to contain an awful lot of financial insight.  In fact, Jesus and the apostles talked about it way more than other important ethical issues, such as sexuality.  Today I did little experiment to shed some light on what Jesus’ meta-message as our financial advisor would be.  First, building on several years of previous study, I decided to identify every passage in the New Testament that is directly relevant to the way we manage our money.  After a full morning’s work, I highlighted seventy-five passages (not including about 30 additional parallel texts).  Then I noted the basic theme of each text and put them all on an Excel spreadsheet.  Here’s a summary of the results:

As you can see, by far the most prominent theme in the New Testament is that our wealth is intended to be shared with the poor.  A close second was the idea, variously expressed, that money is somehow dangerous or at least distracting to our spiritual life.  Those themes make up more than TWO THIRDS of the New Testament’s teaching on money.  A final prominent theme is basically to not worry too much about money, because God will provide.

Surprisingly, less than eight percent of the relevant passages spoke about giving to support the pastor or the local church—which is the topic of the vast majority of “stewardship” sermons.  And there was almost nothing on budgeting, saving, or investing—topics that make up the vast majority of Christian financial stewardship books.

In summary, here’s what the two Great Commandments of Jesus’ financial advice look like to me:

  • You shall intentionally, generously, and regularly share your resources with the poor.
  • And a second is like it: you shall become free of consumerism and the need to find your identity in your possessions, instead trusting that God will provide what you actually need.

Now that is some weird financial advice.  You definitely won’t hear anything like that from Prudential or Charles Schwab.  For me, spending almost an entire day poring over these teachings really drove home just how radical and counter-cultural Jesus is, especially for those of us coming from a society that reveres material accumulation like no other in history.

But why not check out the Jesus’ advice for yourself?  I’d like to invite you to reflect personally on the wisdom in my spreadsheet.  If you just do about ten passages a day, it will only take a week.  And it just might be good news for your (financial) life.

How Much Should Christians Give: a Tithe?

This is the second in a series of posts considering if it is possible to quantify how much Christians should give.

When I was a new convert, my church gave me a simple, straightforward answer to the question of how much I should give.  Unlike the IRS, God’s demands were clear:  10% to my local church.  Furthermore, if I was faithful to pay this Divine Flat Tax, abundant blessings, financial and otherwise, were sure to come my way.

My experience is not unique.  Tithing to one’s place of worship “because the Bible says so” is the cornerstone of many pastors’ teaching on financial stewardship.  While I deeply appreciate leaders who are willing to tackle the challenging issue of money, I no longer believe the discussion ends with the tithe.  To see why, let’s begin with an “executive summary” of the biblical teaching about tithing.  Most scholars agree that in the Old Testament not just one but three tithes were required:

  • The first tithe was intended to support the Levites, who led Israel in worship.  The tribe of Levi did not receive any land on which to farm, so they were dependent on these levies of fruits, veggies, and livestock for their livelihood.
  • The second tithe paid for a massive annual party at which everyone celebrated God’s goodness by eating and drinking heavily.  Amen to that.
  • The third tithe, given only every third year, funded a nationwide feeding program for immigrants, orphans, widows, and Levites.

This added up to 23.3% of each family’s annual income!  But that’s not all.  In addition to tithes, farmers were supposed to leave for the poor any grain their harvesters dropped and everything on the edges of their fields.  Loans were to be offered interest free.  And every seven years, slaves were set free and all debts cancelled.  Every fifty years, all land reverted back to poor families who had lost it.  Finally, everyone paid a small additional temple tax.  These clearly quantifiable ethical standards assured that ministers got paid, people recognized God as their provider, and the poor had a social safety net.

How should followers of Jesus today apply all this?  If we wanted to faithfully follow the Old Testament’s instructions for giving, we’d need to figure out how all these taxes, tithes, and laws should be applied in a non-theocratic society with no centralized temple, animal sacrifices, or hereditary priestly class making up approximately 1/12 of the population.  Certainly we can learn from God’s concern that everyone do their part and that the poor be cared for, but the resulting standard will certainly not be as simple as 10% in the offering plate!  In fact, since most of us attend congregations with other rich people like us, tithing to our local church actually exacerbates inequalities within the global Christian family-the wealthy’s tithes fund megachurch buildings, comfortable seating, professional sound systems and gymnasiums, while poor churches worship under a tree with unpaid pastors.

But even aside from these complications, the Old Testament is often not binding on us in a straightforward way.  Sometimes Jesus specifically overturns aspects of the Law, such as animal sacrifice, food prohibitions or purity laws.  Aren’t you glad that cotton/polyester blend t-shirts are no longer an abomination to the Lord?  Other times Jesus radicalizes teaching from the Torah, as in his commands to avoid not just murder and adultery, but hateful speech and lust too.  I think Jesus’ attitude towards giving fits into this category.  The New Testament directly speaks about tithing only once: Jesus affirms it for the Pharisees but calls them to a deeper commitment to justice and mercy.  And the rest of Jesus’s and Paul’s teaching on giving is even more radical than the tithe.  According to Randy Alcorn,

Every New Testament example of giving goes beyond the tithe. This means none falls short of it.

So in the end, I think the Old Testament offers us a model society in which giving is central and obligatory, but no nice round numbers to definitely quantify our level of “just giving.”  Perhaps we should view the tithe as a sort of “minimum standard” which God’s grace enables us to joyfully exceed, but I’ll wait to say more until my next post on the New Testament.

What do you think?  How do you use the Old Testament as a guide to your giving, and why?

How Much Should Christians Give?

Many of the great movements for justice in Christian history have been driven by clear, unequivocal moral stands.  Think of William Wilberforce’s fight against the slave trade.  Think of Martin Luther King and the civil rights struggle.  Slavery is wrong.  Racism is wrong. Although they were prophetic minorities in their time, they had the advantage of a forceful, unambiguous ethical position.

However, when it comes to economic discipleship in the 21st century, things are perhaps not so straightforward.  This community of bloggers believes that God is calling wealthy people (i.e. people with access to a computer) to live simply for the sake of giving justly to the poor.  We stand for lifestyles of generous giving powered by a rejection of consumerism and relentless upward mobility.

But what does this mean?  What exactly qualifies as a “simple” lifestyle?  What degree of giving could legitimately called “just?”  How much would we have to share in order to be “generous?”  When it comes to hard numbers, what precisely is God calling us to do?  In short, how much should Christians give?

I’ve been thinking a lot about these questions lately, and in my next few posts, I’d like to invite you to explore these issues with me.  I’ll be writing from an explicitly Christian perspective, carefully considering the guidance we find in the Bible, especially the teaching of Jesus.

Nevertheless, as a way of getting into this important topic, let’s take a quick glance at the larger philosophical conversation.  Over the last 40 years, there has been an earnest and sometimes heated debate among ethicists about what the rich owe the poor as a matter of justice.  (For a wide-ranging, intellectually challenging discussion that touches on many of the broader issues involved, see this exchange following one of Ed’s book reviews.)  But in order to prevent this a blog post from becoming a philosophical tome, I just want to focus on how one important thinker has answered the question “How much should we give?”

Peter Singer is widely credited with having kicked off the debate about what justice demands the rich give to the poor.  Over the last 40 years, his basic stance has not changed:  we should spend our money wherever it will do the most good, and since saving human life is of much greater value than movies or vacations or eating out, giving to the desperately poor should take precedence over such relative luxuries.  However, when it comes to quantifying this general principle, Singer’s stance has varied greatly:

  • In his seminal 1972 article Famine, Affluence, and Morality, Singer rigorously followed through on the implications of his demanding utilitarianism.  He claimed that the rich ought to give away their money and possessions to the point where they consumed almost as few resources as the poor themselves.  In other words, as long as half the world subsists on less than $2 a day, we should live on about $3 a day and give away the rest.
  • In a 1999 New York Times op-ed, he relaxed his position a bit, arguing that any income above what is necessary for our “essential needs” be given away.  Singer suggested anything over $30,000 per household, regardless of total income, should be given for economic development.
  • In his 2002 book One World, Singer conceded that his previous radical demands, while accurate from his perspective, may overwhelm people to the point where they give nothing.  But if he told people to give less, more may actually do it—and the aggregate total for the poor will be greater.   Various economists have calculated that if all wealthy people gave 1% of their income to economic development, extreme poverty could be ended.  So in the end, Singer suggested that we annually give 1% of our income as a minimum standard for doing our “fair share.”
  • In a 2006 article and 2009 book The Life You Can Save Singer sticks with the 1% figure for most of us but says that those who make more than about $100k should give 5% and up as income increases.

I find this quick overview of Singer illuminating because in the career of one scholar we have nearly the entire spectrum of answers to the question of how much we should give:  we should give even to the point of identifying with the poor (extremely demanding), we should only spend on necessities (very challenging), and we should at least do our fair share (pretty easy).  It shows how complex the issue really is.

I think this survey is useful for another reason too: it encourages us to decide for ourselves where we stand.  Often Christian giving to the poor is not a planned, intentional part of our lives—it is common to think about it only when major disasters make the news, a special offering is taken, or a homeless person invades our space.  Singer’s  proposals challenge us to embrace a quantifiable standard for our giving—and then act on it.  So what about you? If you had to add a bullet point to the list above summarizing your ethical standard for giving, what would it be? One of Singer’s options, or something else?

In my next post, I’ll consider tithing, the most common answer offered by church leaders to the question of how much Christians should give.

Economic Development and Modern Day Slavery

My friend Jimmy Quach works for Good Paper, a greeting card company that started in Rwanda. Their newest line of cards, Sanctuary Spring, is made by survivors of sex trafficking. The International Justice Mission phoned Jimmy last summer saying that they had just rescued 40 women who needed jobs right away, lest they be re-trafficked. Soon afterwards, Jimmy flew to Manila to meet with the IJM Manila office to get them set up as a production facility for Sanctuary Spring cards.

This is just one example of how economic development helps people escape from modern day slavery. It’s probably the best preventative measure we can take. In fact, I recently learned that what British missionary David Livingstone meant when he said, “Africa needs the gospel and capitalism” was in the context of trying to rescue Africans from slavery from Muslim slave traders. Although it sounds imperialistic, what he meant was, “Africa needs the gospel and economic development.” He wanted to make sustainable agriculture profitable enough so that people would not sell other people into slavery by force, trickery, etc. The term “economic development” wasn’t available to Livingstone at the time; so although he sounds wrong today, in fact, he was right.

In the first few centuries, Christians actually emancipated slaves by the dozens, hundreds, and thousands. Augustine and the Apostolic Constitutions tell us matter-of-factly that Christians regularly collected money during their services, not to just pay their clergy, but to purchase and free slaves. Eventually, from the 600’s to the 1300’s, Christians abolished slavery in France, Hungary, England, Iceland, the Netherlands, and the Scandanavian countries. Slavery existed everywhere else in the world; freedom was “the peculiar institution.” And although European Christians got mixed up in the Trans-Atlantic slave trade, they eventually abolished it once more. British Christians proceeded to use the British navy to shut down the slave trade in other countries, especially Muslim ones. I’m willing to argue that only Christian faith gives a clear moral and intellectual foundation for antislavery. I’ve done a lot of biblical research to substantiate that claim. Please ask me about it.

So let’s keep thinking creatively and effectively at combating modern day slavery. Some ways I know of are: Economic development, legal reform (when good laws don’t exist yet), legal advocacy (when good laws already exist), aftercare, and Christian evangelistic mission and community development. My thanks to Jimmy Quach and Sanctuary Spring for being more recent inspirations to me.

Book Review–When Helping Hurts

I see them everywhere in Costa Rica, and they always make me cringe a little:  they are conspicuous because they are mostly white, usually wearing matching t-shirts, walking around like they own the place and taking pictures of everything.  Who are they? Tourists? Space aliens? No, they are Short Term Missionaries.

Why do I cringe? Because I too have been a Short Term Missionary—on seven different occasions, in fact.  These experiences, plus a fair amount of research into the topic, tell me that the burgeoning phenomenon of short term missions is a decidedly mixed blessing.

For example, I recently joined a short-term missionary team for a day’s work in a precario (urban slum).  Unlike some teams, everyone seemed to be motivated by a genuine desire to serve and committed no egregious cultural faux pas.  We did worthwhile labor that really helped several families living in extreme poverty.  I helped to pour a smooth cement floor in the entryway to Maria Rosa’s corrugated iron dwelling, which replaced the slanted mix of mud and excrement that had been there before.

So what was the problem?  Well, nearly everyone in this precario are Nicaraguan immigrants driven to Costa Rica in search of jobs.  In fact, Maria Rosa’s husband was six hours away trying to find work in—you guessed it—construction.  As our team busily worked “for” the poor, the poor themselves sat and watched as North Americans with limited construction skills did work they themselves had left their homes to find.  We had missed a golden opportunity to share resources that could have empowered them to improve their own neighborhood and to learn from them how to build under such exacting circumstances.  Further, a professor at the seminary later told me that there are more than forty ministries operating in that precario.  They rarely cooperate with each other and basically offer short-term handouts that foster dependence.  My heart ached as I realized that we had contributed to this culture of charitable dysfunction.

This example of short term missions raises the larger question of how we can give to and serve with the poor in ways that are empowering and not debilitating.   And this is exactly the question that Steve Corbett and Brian Fikkert address in their book When Helping Hurts: How to alleviate poverty without hurting the poor…and yourself. Corbett and Fikkert, who are professors at the Chalmers Center for Economic Development, have targeted their book at North American Christians who have good intentions but little experience with the complex realities of poverty and development.  When Helping Hurts offers an introduction to the biblical basis for engaging poverty, basic best practices from the development field, and practical advice on how congregations can effectively be involved.

The strongest three themes of the book are ones that wealthy North American Christians desperately need to hear:

First, Corbett and Fikkert insightfully identify the root cause of “hurtful helping.”  They claim that the default mode of middle-class Americans is to assume that they know how to fix poverty by giving away material goods, which reinforces “our” messiah complexes and “their” disempowerment. In the authors’ words,

One of the biggest problems in many poverty-alleviation efforts is that their design and implementation exacerbates the poverty of being economically rich—their god complexes—and the poverty of being economically poor—their feelings of inferiority and shame.

Often this dynamic expresses itself when wealthy Christians offer short-term relief in situations that really require long-term rehabilitation and development.

In order to address this hurtful pattern, Corbett and Fikkert emphasize the importance of leveraging the already-existing assets of struggling communities in order to empower greater participation of the poor in their own development.  This is really Development 101, but it is often not followed by well-meaning Christians.  So the authors’ accessible and relevant presentation of these concepts is a valuable contribution indeed.

Finally, When Helping Hurts offers practical strategies for helping without hurting.  In perhaps their best chapter, Corbett and Fikkert offer a number of diagnostic questions that could dramatically improve short term missions teams.  Have local people invited the team and defined the team’s contribution?  Could the cost of the short term trip (say, $20,000) be better invested by simply helping to fund existing local groups’ work?  Is there pre-and post-trip training that helps participants stay involved in Kingdom work for the long term instead of just having a one-off experience of “spiritual tourism?”

When Helping Hurts does have its weaknesses.  It is less than compelling in its presentation of patterns of structural injustice that cause and maintain poverty.  It underemphasizes the radical call for the rich to share with the poor.  It overemphasizes empowering the poor to gain financial independence to the neglect of the New Testament ideal of interdependence within the Body of Christ.  Nevertheless, the next time I lead a short term mission team, I will definitely require that everyone read this book.  I hope When Helping Hurts continues to have wide influence. Perhaps then I will cringe a little less when I see all those matching t-shirts.

Have you read this book?  Did this review make you think of your own short term missions experiences? If so, please share your thoughts below!

“Book Review” — Stick to Drawing Comics, Monkey Brain!

This is a guest post by Scott Adams (creator of Dilbert), “reviewing” his latest non-Dilbert book.

When I was asked to write something funny but insightful about “economic discipleship,” “simple living,” and “just giving,” I thought you folks must be hurting pretty bad to ask an atheist cartoonist.  But luckily for you, my agent suggested I use it as an opportunity to promote my book.  Even better, I could write about those topics with a few applications of cut-and-paste, saving me the need to do any real work.

While browsing your site, I found “ideas for inexpensive weddings.”  I wish I had seen this before I got married.  More to the point, I wish my wife had.  Luckily I had stashed away a few acorns so I could afford this shindig.  Still, I felt some inner need to keep the budget under control without appearing cheap.  My strategy was to frame all wedding decisions in terms of how many African villagers could be saved from starvation with the equivalent amount of money.  For example:

FIANCEE: Do you think we should have a big cake or a little one?
SCOTT: Well, the difference seems to be … about twelve Rwandans.  It’s up to you, honey.

And speaking of wasting money on wedding stuff, I don’t get the concept of favors.  “Favor” is one of those great ironic names.  To my way of thinking, you’re not doing a guy a favor by giving him something he doesn’t want and can’t throw away.  That’s more like a penalty.  In fact, I could imagine exactly this sort of penalty for minor crimes.

JUDGE: You urinated in public.  Your sentence is that you must keep this functionless knickknack somewhere in your home for the rest of your life.
URINATOR: Noooooo!!!!

I see that your site is not only about saving money, but also the morality of giving money away.  Let me ask you folks a simple question: Who is holier — Mother Teresa or Bill Gates?  Let me being by pointing out that on Mother Teresa’s side of the ledger is her lifetime of spiritual inspiration and helping the poor.  Not too shabby.

On Bill Gates’s side, we have his targeted philanthropy — for vaccines and whatnot — that will probably end up saving the lives of 100 million people.  And he has already convinced his good friend Warren Buffet, and perhaps others, to do similar things with their own fortunes.  So let’s add another 100 million people saved by Bill Gates’s secondary effects.  You could talk me down to an estimate of 10 million eventual saved lives, but still, it’s a big number.

If you can answer the above question, then we can move onto who would win in a fight between Santa and Jesus.  I won’t tell you my favorite answer, but it’s in my book (p. 61).

Finally, let me ask you: What Would Trump Do?  If my religion were based on the teachings of Donald Trump, I would try to make a lot of money and keep it all.  And I’d feel good about it because I was being true to my beliefs.  I’d hate to go through life feeling like a hypocrite.  Nonbelievers have it good, too.  They can keep their money or give it away — whatever feels right.

Things get trickier when you base your religion on a nice fellow who wants you to give most of your money to the poor.  How do you justify buying a third television set when people in New Orleans are living in rolled-up carpets?  That’s not a rhetorical question.  I actually wonder about the answer.  Here are some of my best guesses about your rationalization:

  • Jesus likes me better than poor people.  He’d approve of my second iPod.
  • If I give a poor person a fish, he’d only eat for a day anyway.  What’s one day?
  • I give 10 percent of my money to charity.  God says that’s exactly the right amount.  Eleven percent would anger God.
  • Poor people are lazy or crazy.  My money won’t fix that.
  • There’s a loophole in the Bible that says I can keep my money.  Woo-hoo!
  • I am bad at economics and I am convinced that keeping my money stimulates the economy and helps poor people indirectly.

Am I missing any reasons?

I hope this has interested you in buying the book — it’s chock-full of these annoying but entertaining questions and anecdotes, as well as teaching you how to live on less than $1000/day while saving the world from economic injustice.  Please order it from Amazon using this affiliate link, which as I understand pays a nice kickback to this site’s editors:

http://www.amazon.com/gp/product/B002FL5ICC/ref=s9_simh_gw_p14_d0_i1?pf_rd_m=ATVPDKIKX0DER&pf_rd_s=center-2&pf_rd_r=0YE1PHY1HJNHG9FKMVQX&pf_rd_t=101&pf_rd_p=470938631&pf_rd_i=507846