Entrepreneurship : an imperative tool in the urban misionary work of Vaal Triangle churches

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Entrepreneurship:

An

imperative

t o o l

in

the

urban

missionary

work

of

Vaal

Triangle

churches

BY

Tsietsi

John Maloma

Mini-

Dissertation

Submitted

in

partial

f

ulf

illrnent

of

the requirements

f o r

the degree Master Artium in Biblical Studies

A t North-West University.

Vaal Triangle Campus.

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Dedication

This research

is

dedicated t o wife Mabatho and our

t h r e e children, Khotso, Molemo and Bonolo, f o r t h e i r

undying love, support and encouragement.

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Acknowledgements

I

would like t o express my deepest and humble gratitude t o t h e following pi1 lars o f strength:

>

To Jesus Christ my Saviour, f o r granting me grace, t h e g i f t and s t r e n g t h t o complete this work.

>

To my supervisor, Prof. T.C. Rabali, f i r s t l y f o r having confidence in my calling t o serve The Lord, and f o r his patient guidance, support and commitment in ensuring t h a t t h i s p r o j e c t is completed within acceptable t i m e frame.

7 My lecturers Prof. H.J.M Van Deventer and Mr.

M.F.

Van der W a l t

f o r t h e i r insightful contributions towards my passion f o r theology.

7 The library s t a f f a t Vaal Triangle campus o f t h e North W e s t

university for t h e i r assistance and patience in searching and finding relevant material f o r t h i s research.

7 To all t h e church leaders and congregations of t h e Vaal Triangle, f o r

willingly availing themselves t o participate in t h i s research project.

7 To Pastor George Lebusa for lending a hand in handling some o f t h e

interviews and distribution o f questionnaires.

To a great friend, M r . Abeauty Chikotolo, f o r spending sleepless nights assisting w i t h excel spreadsheets and data management.

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Summary

This mini-dissertation is an a t t e m p t t o engage t h e urban churches in fighting t h e rising levels o f poverty and unemployment, looking a t a church as an alternative vehicle f o r job creation and missions within t h e context o f transformation. I n tr y i n g t o assist urban churches in general, t h e study focuses on t h e missionary work of churches in t h e Vaal Triangle region, which are likely t o b e representative of o t h e r churches across t h e South African cities.

The approach of t h i s study is t o establish a biblically sound concept of entrepreneurship and determine whether t h i s concept (entrepreneurship) r a t h e r than welfare projects can assist t h e church in her mission t o reach our modern cities' communities. The study does so by going deeper into examining l i t e r a t u r e on biblical, theological and socio-economic perspectives on entrepreneurship and missions. I n order t o deepen our understanding about t h e subject m a t t e r , t h e investigation touches on key relevant

concepts t h a t impact d i r e c t l y on it, namely; theological and ethical mandate f o r stewardship, some relevant biblical passages and cases, theological perspectives about cities, t h e position and contribution of few selected authors on poverty and t h e poor, t h e concept of unemployment,

transformational development and entrepreneurship.

This study is also aimed a t creating awareness amongst t h e churches and church leaders about t h e growing levels o f poverty and unemployment in t h e Vaal Triangle, so as t o stimulate entrepreneurial and mission oriented

interventions towards redress of t h e situation. This is achieved through a survey of existing research l i t e r a t u r e on t h e area, focusing on; economic development of t h e area, how t h e situation changed from a vibrant economy we had in t h e past, t o t h e s o r r y s t a t e we now have, of growing poverty levels and unemployment in terms o f gender, age, and locality within t h e

municipality.

An empirical study was done amongst t h e churches through structured interviews w i t h church leaders o f sampled churches and completion of

survey questionnaire by members. 330 questionnaires were distributed and a good response of 194 (56%) was achieved. Churches believe t h a t we have t o

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engage t h e power o f God and His word in addressing t h e challenges facing t h e region. Many churches in t h e Vaal Triangle a r e in favour of working w i t h and including t h e community in development projects. The survey confirmed a general view t h a t unemployment, poverty, H I V / A i d s and crime, a r e t h e four g r e a t e s t challenges facing t h e region. The m a j o r i t y of t h e poor in t h e church a r e also women and youth. A dominant m a j o r i t y of church members and leaders embraced t h e concept of entrepreneurship as a tool t h a t can b e used t o t a c k l e challenges in our community.

The s t u d y concluded w i t h recommendations on how churches can encourage entrepreneurship and some few p r o j e c t s t h a t are labour intensive and easy t o e n t e r a r e mentioned.

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/

Table

o f

I

Item

no:

-

Content

Page

no:

- -- Dedications

Ac knowledaement Summary Table o f contents

List of figures

List o f tables Xvi i

Chapter

1 -Orientation

The backqround information The nroblem statement

- - - - - -

P u r ~ o s e statement o f t h e investiaation The relevancy of t h i s study The scope and limitations of t h e

investigation The method o f studv

Presentation

Chapter

2:

Some biblical,

theological and socio

-

economic

perspectives on entrepreneurship

and missions

Introduction

Theological and ethical mandate f o r stewardship

Our cultural task Stewardship

The need t o move away f r o m a t r u n c a t e d life

A Christian perspective on property A Christian perspective on work

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Some relevant biblical passages and cases I n th e promised land I n th e period

o f

monarchy Prophets Focus on Proverbs Post-exilic conditions The parables of Jesus Counting t h e cost (Luk. 14:28-33)

The unjust steward (Luk. 16:l-13)

The sermon on t h e mount Mary's anointing of Jesus in Bethany

The book of Acts

The ear liest Christian community Peter and John respond t o t h e temple

beggar

The community o f goods

The interaction of Christianity w i t h t h e pagan economies

Some conclusions

Some theological perspectives about cities Causes of rural-urban migration

Urban poverty and suffering

Understanding t h e nature o f cities within a redemptive biblical framework

The cities t h a t might have been The cities t h a t will be

The cities t h a t are

Implications of t h e redemptive biblical framework for urban missions

Conclusions Poverty and t h e poor

M y t h s about poverty and t h e poor Definitions about poverty and t h e poor

Myers' views on poverty

Problems of viewing poverty as a d e f i c i t Poverty as entanglement

Poverty as disempowerment

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A deeper look a t t h e causes of poverty Biblical causes of p o v e r t y

Some broad perspectives on t h e causes of poverty

Physical causes of poverty Social causes o f poverty M e n t a l causes of p o v e r t y S p i r i t u a l causes of poverty T h e n a t u r e o f poverty is fundamentally

relational

Looking a t p o v e r t y and i t s causes w i t h i n t h e c o n t e x t of S o u t h A f r i c a

Description of poverty in S o u t h African Percentage o f poor people in S o u t h A f r i c a

Poverty and r a c e Poverty r a t e per province

Children and p o v e r t y Poverty and gender Education and p o v e r t y Causes of poverty in S o u t h A f r i c a

Consequences of A p a r t heid Economic sanctions

Lack of capital f o r economic development E f f e c t of unequal income d i s t r i b u t i o n on

economic g r o w t h r a t e Economic globalization

Some conclusions

Loo king a t t h e concept of unemployment W h a t is unemployment? Frictional unemployment Cyclical unemployment S t r u c t u r a l unemployment Underemployment Description of unemployment in S o u t h A f r i c a

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and below t h e poverty line

Changes in formal employment pro r a t a t o t h e economically active population Some causes of unemployment in Southern

A f r i c a Some conclusions

Towards a transformational development Re-looking t h e concept of development

Development as transformation People centered development

Alternative development

Development as responsible well-being The goals o f transformation

The process o f change A f f i r m i n g t h e role of God A f f i r m i n g t h e role of human beings

Focusing on relationships Conclusions

Entrepreneurship and urban mission W h a t is entrepreneurship? The paradoxes of entrepreneurship

M y t h s and realities

The external environment as stimulus f o r entrepreneurship

The psychological characteristics o f an entrepreneur

The entrepreneurial proczss Value creation: The driving forces Change t h e odds: f i x it, shape it, mould it

and make it The opportunity

Rzsources: Creative and parsimonious T h e entrepreneurial team Importance o f fit and balance

Importance o f timing The entrepreneurial church How does e n t r e ~ r e n e u r i a l f a i t h work?

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Locating your community Non-prof it entrepreneurs The legacy of entrzpreneurial f a i t h Separating t h e dreams f r o m schemes

Conclusion

Chapter

3 :

Environmental scan o f

Emfuleni Local Municipality

-

I n t r o d u c t i o n

The historical development of Emfuleni Municinalitv arza

Locality and description of Emfuleni Local Municipality Area

Demographic profile o f Emfuleni Municipal Area Population size Population composition Age distribution Gender distribution Home ownership Literacy

Employment and unemployment profiles Profile o f t h e unemployed

Profile o f t h e employed Income and expenditure patterns Sources o f income per economic sector

Sources o f household income The expenditure profile f o r households

The economy o f Emf uleni Municipal area The Emfuleni Municipality Area's zconomy in

a provincial context

The €MA economy in a local context Primary sector

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Secondary sector T e r t i a r y sector

Functional specialization in t h e EMA Poverty in € M A

The headcount index

Poverty gap o f poor households in t h e EMA Profile of t h e poor in t h e E M A Possible causes of poverty in t h e EMA

Conclusion

Chapter

4 :

Empirical research,

results and conclusions

Research methodilogy

-- Sample and procedure

Responses

I n t e r v i e w s w i t h ministers and pastors Response f r o m church members

-- --

Data analysis process Validity and r e l i a b i l i t y

Results f r o m interviews w i t h ministers and pastors

Theological and ethical mandate f o r stewardship

Biblical passages and cases on wealth and poverty

Theological perspectives about cities Poverty and t h e poor

Unemployment

Transformational development Entreprzneurship and missions

Conclusions

Results o f survey on embers o f churches Biographical information

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Gender d i s t r i b u t i o n Race d i s t r i b u t i o n Level o f education I n c o m e d i s t r i b u t i o n

Employment s t a t u s

How d i d you come t o s e t t l e in t h e Vaal Triangle?

Reasons f o r coming i n t o t h e Vaal Triangle Christian experience

How d i d you join t h i s church? Stewardship

Negative perczptions about stewardship Positive perception about stewardship Relevant biblical passages and cases on

wealth and p o v e r t y

Theological perspectives about cities Challenges facing Vaal Triangle

D o you like t o live in t h e c i t y ? Does God love cities? Poverty and t h e poor

DO you consider yourself t o b e poor? Type o f house Number o f bedrooms Additional rooms N u m b e r of t o i l e t s Roof t y p e W a t e r system E l e c t r i c i t y

Pzrceptions on myths and realities a b o u i poverty

Transformational development

Is

your church running any developmental

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Goals o f t h e church programs Entrepreneurship

Should t h e church be involved in running t h e business?

Succsss f a c t o r s f o r church run business Opportunity environment f o r church t o run

business

How do you think other people including yourself would feel about t h e church's

involvement in business?

Personal contribution of members towards success o f venture

Conclusion

C h a ~ t e r

5

: Recommendations

I n t r o d u c t i o n

Some guidelines on encouraging entrepreneurship

Focus on women and youth Revisit stewardship Strong biblical foundation Church services and programs

Prayer

Vision, mission and s t r u c t u r e s Networking

Encourage entrepreneurial thinking Business traininq

Some projects t o consider Urban entrepreneurial agriculture

O t h e r initiatives Building p r o j e c t s

Tourism Flower arrangement

L i s t o f others t h a t can b e ventured Suggestions f o r f u r t h e r research

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.

1

Appendix

A

I 141 i

1 Bibliography

Appendix

B

146

1

138

Appendix

C

153

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List

of

figures

1 Figure

I

Title

1 page no:

i

I

no:

I

/

2.3

1

Transformation as well-being

/

5 3

A

2.1 2.2

I

3 0 I Poverty as entanglement Poverty as d i s e m ~ o w e r m e n t 1 3 2 I 2.4 4.6.1

Poverty groups according t o gender and age

I S t r a t e g i e s t o deal w i t h p o v e r t y

12 2 12 2

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4.7.19 4.7.20 4.7.21 4.7.22 4.7.23 4.7.24 4.7.25 4.7.26 4.7.27 4.7.28 4.7.29 4.7.30 4.7.3 1 4.7.3 2 4.7.3 3 4.7.34 Distribution of bedrooms Additional rooms 123 123 Number of t o i l e t s

1

124 Type o f t o i l e t / s Toilet location .- Roof t y p e W a t e r system Access t o e l e c t r i c i t y M y t h s on poverty

Positive perception about poverty Church -- development programs

Goals o f development programs Church involvement in business Success factors

Opportunity environment

Personal contribution - o f members

124 124 12 5 125 12 6 126 126 127 12 8 128 12 9 13 0 131

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List of

-fables

Table no:

I

Title

Page

no:

33 2.1

1

Systems o f p o v e r t y t r a p

I

households per province 2.2

2.3 2.4 2.5

Poverty r a t e according t o educational level o f head o f household

Cause-response approach

Poverty percentage per population group Poverty r a t e per province

T h e percentage of children living in impoverished

I d e n t i t y and vocation: T h e transformational f r o n t i e r s f o r t h e poor and non-poor

Occupational p r o f i l e o f t h e economically a c t i v e 3.8 T o t a l remuneration p e r s e c t o r f o r t h e E M A (2000) estimated unemployment r a t e ) Formal emplovment ~ r o f i l e o f E M A 3.11 3.12 xvii

Sources o f household income in t h e EMA ( 2 0 0 0 ) Expenditure p r o f i l e o f households in t h e E M A 3.13

3.14 3.15

I (20001

T h e EMA and o t h e r sub-regions c o n t r i b u t i o n t o Gauteng GGP f r o m 1 9 7 0 - 2 0 0 0

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Economic s t r u c t u r e o f t h e E M A : GGP c o n t r i b u t i o n in Rand (million) and percentage i n 2 0 0 0

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3.16

1

Functional specialisaiion of t h e EMA's urban areas

1

Percentage o f households in d i f f e r e n t income

1

categories expressed as a percentage of t h e i r

I

HSL:

EMA

in 2000

Poor households' income as a percentage of t h e i r HSL: EMA in 2 0 0 0

1

A qualitative interview guide: link between and questionnaire

4.2 A quantitative survey questionnairz: link between

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1 . Chapter 1 Orientation

1.1 The

background Information.

I t is generally accepted t h a t t h e continuing g r o w t h of t h e small business sector is crucial f o r economic prosperity. T h e ever-increasing r a t e o f unemployment and rampant poverty a r e creating major challenges f o r governments everywhere. I t is clear t h a t meeting t h e challenge o f creating increasing numbers o f jobs is not going t o b e achieved through relying solely on multinational investments and

f

avourable government policies (Ray,

2004: 13).

Small and medium sized enterprises have a v i t a l role t o play i n sustaining employment levels and increasing economic prosperity. The practice o f

entrepreneurship generates much needed employment and is one o f t h e c h i e f generators o f economic wealth. I t also f o s t e r s desirable a t t i t u d e s o f

initiative, creative problem solving and pro-activity (Ronan, 2003: 12).

The c i t y is a place o f dreams. H i e b e r t and Meneses (1995:352) aptly

supported t h i s statement

by

pointing o u t t h a t t h e c i t y a t t r a c t s t h e r u r a l poor, t h e refugees, and t h e young seeking a b e t t e r l i f e , and many who come t o t h e c i t y do f i n d a b e t t e r l i f e .

But t h e c i t y is also a place o f s h a t t e r e d dreams. The bulk o f t h e populations o f many cities, i n t h e developing world, live i n slums and squatter settlements. A r e c e n t s t u d y done in t h e neighbouring informal s e t t l e m e n t revealed

unemployment as t h e most severe problem, which informal settlement

communities a r e experiencing, and conceivably t h e r o o t cause o f many o t h e r problems (Ntshumayelo, 2001: 77).

The c h u r c h ' s involvement in dealing w i t h issues o f poverty and unemployment is evident i n many N e w Testament passages and f r o m cases in church h i s t o r y . H i e b e r t and Meneses (1995:353) have t h e following t o say about t h e c h u r c h ' s ministry t o t h e poor:

>

Paul t o o k an o f f e r i n g f o r needy Christians in Jerusalem.

>

The medieval urban monastic orders, led

by

Francis o f Assisi, ministered t o t h e d e s t i t u t e .

>

The evangelical church o f t h e nineteenth century began hospitals, schools, orphanages, and homes f o r t h e needy.

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I t appears safe t o say t h a t i t was t h e church, not t h e s t a t e t h a t f i r s t took care o f those a d r i f t on t h e margins o f society.

According t o Pieterse (2001:30)

t h e

gospel is proclaimed t o people in t h e i r l i f e world, which is greatly affected, by t h e i r income and quality o f life. The

human life world has always influenced our understanding o f t h e gospel.

I t is because o f poverty and unemployment t h a t t h e buzzword in South A f r i c a today, is job creation through Small, Micro, and Medium Enterprises. I t is common knowledge, t h a t no government can directly and effectively create jobs f o r t h e poor, b u t can, however, through legislation and policy encourage a conducive climate f o r entrepreneurs t o create jobs.

1 . 2

The problem statement

According t o Hiebert and Meneses (1995:355) t h e church must go beyond r e l i e f and development, i t must call people t o be transformed by t h e gospel. The church must also work t o transform t h e social structures t h a t keep t h e poor, poor.

I t is out o f one's passion on issues o f poverty, unemployment, job creation and missions, t h a t t h e following questions t o t h e church in t h e Vaal Triangle

necessitated t h i s study:

I s t h e r e a biblically functioning role f o r entrepreneurship in urban missions?

A r e churches in t h e Vaal Triangle aware o f t h e appalling s t a t e o f poverty and unemployment in t h e region?

How f a r are t h e churches in t h e Vaal Triangle encouraging

entrepreneurship as a tool t o deal with poverty and unemployment? Which enablers can churches in t h e Vaal Triangle use t o establish an entrepreneurship mentality among t h e poor t h e y minister to?

Purpose statement of the investigation

The purpose of t h i s study is fourfold;

7 To establish a biblically sound concept of entrepreneurship and

determine whether t h i s concept (entrepreneurship) r a t h e r than welfare projects can assist t h e church in i t s mission t o reach our modern cities' communities.

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3 To create awareness amongst t h e church leadership about t h e growing levels o f poverty and unemployment in t h e Vaal triangle, so as t o

stimulate mission oriented action towards redress o f t h e situation.

>

To investigate existing entrepreneurial programmes o f f e r e d b y

churches in order t o build on t h e i r strengths.

>

To use information gathered, t o identify and highlight tools t h a t can be used by pastors and churches in t h e i r attempts t o reach out t o t h e poor in Vaal Triangle's cities.

1.4 The relevancy

o f

this study.

I n South Africa, t h e apartheid legacy has l e f t cities, rail, road, and other key infrastructure aspects o f socio-economic l i f e over stretched, as t h e system catered f o r t h e 13% minority group of our nation. Besides t h e problem o f apartheid, South African cities including those forming p a r t o f Vaal Triangle region are not an exception t o what cause poverty in cities o f t h e Southern World. Indeed, churches in t h e cities are faced w i t h serious cases o f poverty, high rates o f unemployment, high levels of crime, influx of illegal and legal immigrants, shortage o f housing Etc. (Greenway, 2000:68).

Sedibeng D i s t r i c t Council has since replaced t h e Vaal Triangle, which

traditionally used t o include N o r t h e r n Free S t a t e towns. Sedibeng D i s t r i c t Council, excludes t h e Free S t a t e towns, b u t now stretches eastward just beyond Heidelburg, and comprises t h r e e local municipalities, namely: Emfuleni Local Municipality, Mid-Vaal, and Lesedi Local Municipality. The Emfuleni Local Municipality, is t h e biggest o f t h e t h r e e and includes; Meyerton, Vereeniging, Vanderbijlpark, Evaton, Sebokeng, Sharpeville, Boipatong, Bophelong and emerging settlements around t h e townships.

Emfuleni Local Municipality is one o f t h e poorest cities in t h e province of gold, Gauteng. There are serious socio-economic challenges facing t h e region.

Chapter t h r e e of t h i s study is dedicated t o highlighting these issues. A t t h e moment t h e r e seems t o b e no coherent or deliberate strategy f r o m t h e broader church community t o address issues o f poverty and unemployment. The few attempts t h a t we see a r e more r e l i e f oriented and t h e r e f o r e not sustainable.

Hadaway (1997:36) cites a number of ways in which t h e church can benefit f r o m research and these a r e summarised as follows:

i Provides f a c t s t h a t a r e essential f o r intelligent decision making,

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7 I t could be used t o evclucte t h e effectiveness of many ongoing programs and strategies,

7 I t can also help through t h e development of new ideas, models, and

strategies, t h a t is, through basic resecrch.

Although much has been said about poverty and other major socio-economic ills o f society, not much has been researched about formulating a biblical framework f o r entrepreneurship as an imperative tool f o r urban missions. By biblically addressing issues o f poverty cnd unemployment o f city-dwellers, t h e church stands t o b e n e f i t f r o m t h e connection and attention i t will get from t h i s community. Furthermore, this will enhance t h e credibility o f t h e message of salvation, which is t h e heart of t h e gospel. A biblically sound entrepreneurship will help t h e church from t h e risk of manipulating people r a t h e r than ministering t o them with integrity. The f e l t - need ministry o f Jesus was motivated by compassion and not a compulsion f o r conversion (Ellison, 1979:95).

Living t h e gospel means b e t t e r i n g t h e quality o f other people's lives-spiritual ly, physically, socially, economically and emotionally-as you b e t t e r your own.

Human beings have basic needs in all o f these areas, and no institution should be as capable o f meeting them holistically as t h e church (Perkins, 1993:44). God has through a number of scriptures given t h e church a cultural mandate t o work and create work. For example; " W e a r e saved by t h e grace o f God through f a i t h , not by works, b u t we are saved f o r good works, which God prepared in advance f o r us t o do." ( Ephesians 2:B-10). Believers are urged t o "devote themselves t o doing what is good, in order t h a t they may provide f o r daily necessities and not live unproductive lives." (Titus 3:14)

Finally, t h i s study hopes t o develop economic strategies f o r urban missions t h a t go beyond initial r e l i e f and disaster programs, t o projects t h a t teach employment skills and entrepreneurial skills ( Bakke, 1987:92).

The context provided by Emfuleni Local Municipality, should also be viewed as stimulus f o r entrepreneurship. This environment makes certain, unique

demands on t h e church. For instance, certain skills are needed t o exploit a specific opportunity. This mini-dissertation will attempt t o prepare t h e church in t e r m s of readiness, s t r u c t u r e and processes t o take up entrepreneurial opportunities and thus address t h e problems of poverty and unemployment ( Fox

&

Maas, 1997:ll).

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1.5 The scope

and

limitations of t h e investigation

Partly, t h e aim o f t h i s study is t o establish biblical principles f o r

entrepreneurship as critical tool f o r urban missions. An a t t e m p t will be made t o engage t h e Bible with available literature on entrzpreneurship, poverty and unemployment. A b r i e f survey o f t h e local context will be highlighted.

Two limitations o f this study are i t s sample size and geographic area of focus. The church structures in Emfuleni Local Municipality are similar t o those in most parts o f t h z country and elsewhere. Therefore, f o r t h e purpose of drawing a representative sample o f t h e church population and t o obtain a balanced view o f t h e church, t h e sample list will consist o f b o t h

denominational and non-denominational churches.

A limited number of other key stakeholders will be approached f o r their input. For example, municipality , chamber of commerce and business partners.

Emf uleni Local municipality will be our geographic area o f focus.

1.6 Method of study.

To ensure t h a t t h e problems raised and t h e purposes o f this study are effectively achieved, t h e following will be done;

7 A review of secondary research related t o entrepreneurship and urban missions found in books, journals and websites will be undertaken. I n order t o establish a strong biblical framework, t h e Bible will be engaged t o dialogue with selected literature.

>

A brief survey o f contextual factors in t h e Vaal triangle will be done

through available local literature and interviews with key stakeholders in t h e area.

>

Based on t h e l i t e r a t u r e review and contextual factors above, a

schedule f o r interviews and a questionnaire f o r selected sample will be drawn. This study will also include an observation o f existing

entrepreneurial projects t h a t may assist t h e churches ministering in urban settings.

7 I n f o r m a t i o n gathered through b o t h t h e secondary and primary research will be analysed and based on t h e findings from these, recommendations will be made f o r t h e use of all stakeholders.

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1 . 7 Presentation

1 -7.1 Chapter

1

:

Orientation

Deals w i t h m a t t e r s o f introduction, covering t h e background cnd problem statement, purpose, relevance o f study, scope and limitations, methods o f study and presentation.

1 . 7 . 2 Chapter 2: Some Biblical, theological and socio-economic

perspectives on entrepreneurship and missions

Secondary sources such as books, journals, and relevant websites, will b e searched and engaged w i t h t h e biblical principles, in order t o determine what is currently known and done in t h e arza of entrepreneurship and i t s potential impact on j o b creation and poverty alleviation, within t h e c o n t e x t of missions.

1 . 7 . 2 Chapter

3: Environmental scan of Emfuleni Local

Municipality

A survey o f contextual f a c t o r s a f f e c t i n g t h e socio-economic l i f e o f Emfuleni Local Municipality will b e presented.

1 . 7 . 3 Chapter 4 : Empirical research, results and conclusions

A response f r o m a questionnaire and interviews conducted w i t h t a r g e t groups will be dealt with.

A n analysis based on b o t h t h e secondary and primary research will be done and conclusions will also b e drawn.

1 . 7 . 4 Chapter

5:

Recommendations

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Chapter

2:

Some Biblical, theological and socio-

economic perspectives

on

entrepreneurship and missions

2.1 Introduction

This chapter is an attempt t o address t h e subject m a t t e r in line w i t h t h e f i r s t key problem statement raised in t h e f i r s t chapter. Although t h e church's involvement in dealing with issues of poverty and unemployment is evident in many New Testament passages and from cases in church history, H i e b e r t and Menses (1995:355) f u r t h e r allude t o t h e f a c t t h a t t h e church still needs t o go beyond relief and development, i t must call people t o be transformed by t h e gospel. The church must also work t o transform t h e social structures t h a t

keep t h e poor, poor. As already mentioned in t h e previous chapter, churches, particularly in t h e cities, a r e faced with serious cases o f poverty, high rates o f unemployment, high levels o f crime, influx o f illegal and legal immigrants, shortage o f housing, etc.

I n an endeavour t o assist t h e church t o develop economic strategies f o r urban missions t h a t go beyond initial relief and disaster programs, t o projects t h a t teach employment skills and entrepreneurial skills, it is imperative t h a t t h i s section touch on key relevant concepts t h a t impact directly on t h e subject matter, namely; theological and ethical mandate f o r stewardship, some relevant Biblical passages and cases, some theological perspectives about cities, t h e position o f f e w selected authors on poverty and t h e poor, concept o f unemployment, transformational development and entrepreneurship and urban missions.

2 - 2

Theological and ethical mandate for stewardship

Christians are challenged t o talk about moral responsibility in t h e economic order. Even t h e derivation o f t h e word economy suggests this necessity. The literally meaning o f economy f r o m Greek means, " t h e orderly management o f t h e household." A household is t h e arena within which one operates t o meet t h e basic needs o f life. Now, more than ever, a person's household is not

simply one's immediate family b u t t h e wide community o f one's interaction w i t h other people. The orderly management o f this larger household is a

fundamentally religious m a t t e r because t h e human family, or household, is t h e family of God (Crook., 1999:235).

No one economic theory can properly be called Christian. Therefore, although t h e Bible expresses great concern about economic matters, i t does not in any

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sense deal with theory. Throughout i t s history t h e church has functioned within a variety of economic systems. Neither capitalism nor socialism nor any other economic system is totally good or evil, and none operates fully on Christian principles. The very independence o f Christianity f r o m all systems distinguishes i t f r o m them and imposes upon i t s followers t h e obligation t o criticize those systems f r o m t h e perspective of t h e i r f a i t h . The church will need t o find ways t o function morally within t h e given economic structure. Each time we need t o respond t o key questions, such as; how t o change our way of doing things,? how t o make t h e system more just, more caring, more

respectful f o r t h e created order? How can we broaden t h e scope o f our concern t o reach all t h e members of t h e household of God? (Crook,1999:236).

2 . 2 . 1

Our cultural task

Van Der Walt (2001:2) strongly urges Christians t o use Scriptural principles as a pillar upon which they view culture. The generally accepted Christian view on culture, is t h a t culture is man's response t o God's command t o him t o rule over creation, cultivate i t and take care of i t . God's command in Genesis 1:27-28 and 2:15 is generally interpreted by evangelical authors as His command t o unfold His creation culturally. Culture (unfolding o f creation) includes human activities like a r t , science, politics, family life, business, teaching, church activities, etc.

Since culture is regarded as t h e carrying out of God's command t o unfold creation, t h e following creational perspectives are important f o r formulating an integrally Christian view of culture:

2 God is t h e designer and creator of t h e cultural potential.

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God is t h e designer and creator of t h e cultural subject (human kind).

>

God made everything good;

>

God made everything in "embryonic" form; and

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God is t h e commander f o r t h e cultural unfolding o f creation

2 . 2 . 2

Stewardship

Our response t o t h e economic possibilities embedded in creation is shaped by our understanding of stewardship. Stewardship consists o f several elements: our relationship t o God, t o fellow-humans and t o nature.

Stewardship implies f i r s t o f all a recognition t h a t man is not t h e ultimate owner o f t h e earth's resources and potentialities. Man is responsible t o God, t h e t r u e owner, f o r what he does with t h e Lord's earth. Thus wise and careful

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management o f scarce resources is required, f o r only in t h a t way will i t b e possible t o give an account t o t h e owner upon his r e t u r n (Goudzwcard,

1993: 105).

Stewardship presupposes a particular manner of relating t o our fellowmen. I n t h e parable o f t h e slaves (Matthew

24:45-51)

Christ provides us w i t h a

striking example o f how relationships between fellow stewards deteriorate as soon as t h e y stop expecting t h e Lord's return. That's when they become t h e i r own boss. They begin t o beat and abuse each other, because t h e element o f being responsible f o r what is entrusted t o them had disappeared f r o m t h e i r lives. This parable is particularly relevant t o t h e way in which we t r e a t t h e poor. As soon as we stop t o realize our responsibility w i t h respect t o t h e use o f t h e scarce resources o f t h e earth, we begin t o exploit t h e earth. The element o f response is thus removed and material welfare becomes an end in i t s e l f . Then we also begin t o mistreat our fellow slaves by using them f o r our own b e n e f i t without caring about t h e i r plight (Goudzwaard,

1993:106).

Finally, stewardship also contains t h e beautiful biblical element o f usufruct. When God gave man t h e mandate t o cultivate t h e earth, he also granted him t h e r i g h t t o enjoy t h e f r u i t s o f his labour. This does, o f course, presuppose t h a t he will p r o t e c t t h e animals f o r t h e i r care belongs t o his stewardship. Further, t h e steward must see t o it t h a t , despite his enjoyment o f t h e f r u i t s , t h e master's property receives such care t h a t t h e continued yielding o f f r u i t s is ensured. H e may not t r e a t t h e earth in such a manner t h a t i t s capacity t o bear f r u i t is endangered. A good steward carefully maintains t h e estate which his Lord has entrusted t o him (Goudzwaard,

1993:105).

2.2 - 3

The

need to move away from a truncated life

The apostolic creed does not speak about a God high in heaven Whom we can reach only through arduous meditation and prayer. The notion t h a t man

himself must laboriously blaze a t r a i l toward a remote God is characteristic o f non-Christian religions. The Gospel, however, teaches t h e exact opposite, f o r it confirms t h a t Jesus Christ came t o t h i s world, took on our flesh and blood, and lived among us (John

1:14).

Precisely because Christ lived in t h i s world and worked as a carpenter among fellowmen, our present unemployment problem is not a mundane m a t t e r unrelated t o Him. Whether we realise i t or not, our entire individual and communal life is a f o r m of confession. By confession in t h i s context, i t is meant, t h e uncovering o f what is t h e essence of our life; t h e making apparent o f what profoundly motivates us; t h e revealing o f our deepest convictions; focus and destiny o f our existence. Communal lifestyle is always an expression o f a religious oriented choice (Goudzwaard,

1993:103).

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As soon as people hear t h e word confession they think o f t h e apostolic creed, something t h a t belongs in t h e church and is t h e r e f o r e quite unrelated t o t h e social and economic problems besetting a nation. An enormous distance, even a contrast, seemingly exists between, f o r example, Christ's resurrection and our current inflation, or between f a i t h in God t h e f a t h e r and today's

unemployment. This separation is unwarranted, because t h e contrast is more imagined than real. There is, in f a c t , a d i r e c t connection between our Christian confession and our everyday social and economic activities (Goudzwaard,

1993:102).

By using reductionism, Goudzwaard sees in t h e f i r s t chapter of t h e gospel o f John, t h e creation itself as t h e word of God. I n creation God addresses himself t o us f o r t h e f i r s t time; i t is God's invitation t o man, f o r creation contains t h e possibility f o r men t o live b e f o r e t h e face o f God and t o live together. I t implies an invitation t o develop technology, t o be culturally busy and t o cultivate economic life. I n Creation, God's word or invitation t o man, was ordered in such a manner t h a t , man can respond t o t h e Father via his activities r i g h t within and through creation.

2 . 2 . 4

A Christian perspective on property

Although t h e Bible teaches no theory o f economics, I t respects a view o f property t h a t we can employ in our evaluation o f our economic responsibilities. A t t h e heart o f t h e biblical understanding o f property is t h e recognition t h a t ultimately all things belong t o God. "The e a r t h is t h e Lord's and all t h a t is in i t , t h e world and all those who live in it," said t h e Psalmist (24:1), voicing a

conviction t h a t underlines all statements about ownership. The appropriate cohclusion, therefore, is t h a t property is never owned absolutely b y human beings b u t is held in t r u s t . People are responsible t o God f o r t h e use they make o f t h e property over which they have only temporary control

(Crook,1999:238).

Jesus forbade t h e f t and fraud, he denounced those who practiced extortion, he condemned wealth gained by improper means, and he praised r e s t i t u t i o n o f ill-gotten gains as evidence of repentance. Rat her than stressing ownership, however, he talked a great deal about t h e responsible use o f wealth. He spoke o f people as "stewards" o f t h e i r possessions, responsible t o God f o r t h e manner in which they use them (Matthew 25:14-30); Luke 19:ll-27). While he seems t o have assured t h a t i t is appropriate t o use wealth t o meet our own needs, he taught directly t h a t we should share our possessions w i t h t h e poor and t h e helpless (Matthew 6:3; 25:31-46; Luke 18122).

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A t t h e same time, Jesus warned against t h e dangers of wealth. He spoke of t h e false sense of security t h a t wealth brings (Luke 12:19-21); of t h e insznsitivity t o t h e needs o f others t h a t o f t e n accompanies wealth (Luke

16:19-31); o f "the lure of wealth, and t h e desire f o r other things," which choke out t h e gospel (Mark4:19). Because t h e passion f o r wealth tends t o crowd out all other considerations, he urged his disciples t o lay up "treasures in heaven" rather than "treasures on earth" (Matthew 6:19-21). His most extreme

statement was t h e warning t h a t " i t is easier f o r a camel t o go through t h e eye of t h e needle than f o r someone who is r i c h t o enter t h e kingdom o f God

(Matthew 19:24).

2 . 2 . 5

A Christian perspective

on

work

Crook (1999:241) refers t o some useful biblical principles t o stress t h e imperative task o f human beings t o work. Although nature provides basic materials, people must gather and transform these into what is necessary t o live, and t o live well. The bible interprets t h i s rzality in terms of t h e plan o f God f o r t h e created order and f o r t h e place o f humankind within i t . The

creation narrative says, "The Lord God took t h e man and put him in t h e garden of Eden t o t i l l it and keep i t " (Genesis 2:15), While work is sometimes

burdensome because of t h e human sin (Genesis 3), i t is never regarded as an option. Furthermore, t h e r e is a connection between work and reward. When Jesus commented t o his disciples t h a t " t h e labourer deserves t o be paid" (Luke 10:7), he was quoting a popular proverb. I n dealing with t h e problem t h a t had arisen in t h e church a t Thessalonica, Paul suggested, "anyone unwilling t o work should not eat" (2Thessalonians 3:lO). Even t h e belief t h a t t h e end o f t h e world was imminent was no justification f o r t h e cessation o f labour. Even t h e word career is sometimes used t o r e f e r t o our life's work, t h e means by which we earn a living. Career is t h e route t h a t our lives take, or t h e vehicle by which we carry ourselves through life.

Goudzwaard (1993:113) identified three distinct elements t h a t characterise t h e normative biblical picture o f human labour as follows:

(i) Creativity. According t o Paul in his l e t t e r t o t h e Romans, we can discover something about God in t h e work of His hands. Man is created in t h e image o f God. This implies t h a t man has a fundamental need t o express himself in t h e work of his hands. His desire f o r creativity belongs t o his very humanness, f o r it r e f l e c t s his status as image bearer o f God t h e creator.

(ii) Cooperation. I n th e Bible work is not something t h a t can be isolated f r o m our fellowship with others; i t is never done solely f o r one's own benefit.

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w i t h t h e i r various talents; therefore, every form o f work has a distinct social aspect.

(iii) Close connection between peace and work. God f i r s t gives peace (shalom); only within this context does our work become t r u l y meaningful. Think o f t h e Decalogue in which God f i r s t says, " remember t h e Sabbath day" and then continues w i t h "six days you shall labour and do all your work." His shalom precedes our work and gives meaning t o t h a t work.

Work without creativity, without social contact and without shalom is a closed activity, f o r i t does not unfold t o God and neighbour and t h e r e f o r e lacks t h e characteristics o f stewardship. Goudzwaard (1993:115) concludes by arguing t h a t r a t h e r than concentrate on t h e continued accumulation of consumption goods, we must d i r e c t our attention and e f f o r t s toward production. N o t , however, t o increase productivity s t i l l more; b u t t o create meaningful technical and economical possibilities f o r t r u l y responsible work.

Whenever industries and work are valued only in t h e measure t h a t they generate p r o f i t s and wages, work has been debased in much t h e same manner as power and sexuality when they are deprived of t h e i r response element.

Response t o God and neighbour is an essential element of authentic work. Only when work has room f o r t h i s does i t f i t t h e creation order.

2.2.6 Conclusions.

The church is mandated in terms of i t s stewardship role, t o talk about moral responsibility in t h e economic order. Given i t s independence from any economic system, t h e church is obliged t o criticize any economic system f r o m t h e

perspective o f faith. The challenge will always b e how t o function morally within t h e given system, how do we make i t more j u s t , more caring and more respectful f o r t h e created order.

The church is commanded t o unfold creation culturally. This calls f o r t h e church's involvement in human activities like a r t , science, politics, family l i f e , business, teaching, church activities, etc. The church is expected t o manage t h e given scarce resources wisely and carefully. As God's stewards, t h e church is also warned not t o i l l - t r e a t and abuse t h e poor.

While i t is appropriate t o use wealth t o meet our own needs, Jesus taught t h a t we should share our possessions with t h e poor and helpless (Matt.6:3;

25:31-46; Luk.18:22). The church is also warned against t h e dangers o f wealth, which are false sense o f security, insensitivity t o t h e needs of others and t h e lure o f wealth. W o r k is God ordained, and while i t is sometimes burdensome, because o f human sin, i t is never regarded as option. A human being's desire f o r creativity belongs t o his very humanness, f o r i t reflects his status as image bearer o f God t h e creator. Work is an e f f o r t in which people help and

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serve each other with their various gifts and talents. Therefore, work has a distinct social aspect. Lastly, God's peace (shalom) precedes our work and gives meaning t o t h a t work.

2.3 Some relevant Biblical passages and cases

The following brief survey of b o t h t h e Old and New Testaments, help clarify t h e Biblical mandate of t h e church's responsibilities t o t h e poor. This section

of t h e study, therefore, pays attention t o certain relevant Bible passages and cases.

2.3.1 I n

t h e promised land

I n th e wilderness, t h e children of Israel were forced t o rely on God's miraculous provision; in due course they would enter a land r i c h enough in natural resources t o tempt them t o rely on themselves (Blomberg, 1999:50). The s h i f t f r o m an agrarian t o an urban culture made Israel's economic profile resemble t h e surrounding nations: a greater disparity between 'haves' and 'have-nots', with large amounts of wealth concentrated in t h e hands o f t h e few and t h e majority o f t h e people eking out a subsistence-level income. By

Solomon's time, policies o f taxation and servitude closely paralleled Egyptian practices (Blomberg, 1999:54).

Leviticus 25: 1-7; 21-22 f u r t h e r recalls t h e principles associated w i t h God's provision of manna in t h e wilderness: I will send you such a blessing in t h e s i x t h year t h a t t h e land will yield enough f o r t h r e e years. While you plant during t h e eighth year, you will eat f r o m t h e old crop and will continue t o eat f r o m i t until t h e harvest o f t h e ninth year comes in. Once again God's people are encouraged t o t r u s t him f o r t h e i r sustenance and not t o attempt t o hoard o r accumulate wealth f o r t h e long t e r m (Blomberg, 1999:43).

Deuteronomy 15 also discloses an interesting progression f r o m t h e idealistic t o t h e realistic. I n verse 4 we read , " However, t h e r e should be no poor among you, f o r in t h e land t h e lord your God is giving you t o possess as your

inheritance, he will richly bless you." But verse 5 acknowledges t h a t this blessing is contingent on obedience, while verse 7 recognizes t h e possibility t h a t poverty will remain; " I f t h e r e are poor among your people in any o f t h e towns o f t h e land t h a t t h e Lord your God is giving you ..." And because I s r a e l never fully obeys, by verse 11 t h e writer declares flatly: 'There will always b e poor people in t h e land.' But f a r from o f f e r i n g any excuse f o r not helping t h e

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poor, this verse goes on immediately t o command God's people ' t o be open- handed towards those who arc poor and needy in t h e land (Blomberg, 1999:44).

2.3.2 In the

period

o f

monarchy

W r i g h t (1990:105) provides a helpful summary on t h e economic history o f t h e monarchy period and t h e factors involved in t h e decline of t h e landowning peasantry:

>

The reorganization of t h e state, which, in t h e northern part a t least

(and t h e r e f o r political reasons), cut across t h e older kinship groupings in some cases. By centralizing t h e bureaucratic control o f economic and military a f f a i r s , i t must have reduced t h e social importance o f the kinship s t r u c t u r e based on familial units.

I The acquisition o f foreign t e r r i t o r i e s where t h e concepts and

practices o f land tenure were incompatible w i t h t h e I s r a e l i t e rationale o f inalienable family inheritance based on divine ownership o f t h e land. I The imposition of forced levy and taxation. Even if and where this levy

f e l l only upon t h e Canaanite population, i t still represented a

substantial t a x on I s r a e l i t e landowners, inasmuch as they were being regularly deprived of t h e i r agricultural labour force.

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The growth of a wealthy class, made possible by t h e vast influx o f

wealth f r o m Solomon's empire. As well as hardship probably caused by t h e devaluation o f money values (1 kings. 10:21), t h i s wealth and t h e associated intrusion of royal grants and favours into land tenure accelerated t h e accumulation of large estates a t t h e expense o f small farmers (1Sam. 22:7; 2Sam. 13:23; 14:30; 24:24; 1Kings. 2:26; 16:24; 2Chr. 26:lO; 32:28).

All these f a c t o r s ere detrimental t o t h e social fabric o f t h e landowning households. I t is against t h i s background t h a t t h e prophets o f t h e eighth century emerge w i t h t h e i r condemnation of these evils (Wright, 1990:107).

2.3.3 Prophets

The f a l l and r i s e o f Daniel, closely mirroring t h e career of Joseph centuries earlier, f u r t h e r demonstrates t h a t power and wealth can be used

appropriately by God's people and can even b e used f o r strategic socio-political purposes. But also like Joseph, Daniel repeatedly finds himself in more austere circumstances, even in danger o f losing his l i f e (Blomberg , 1999:70).

The children o f I s r a e l were encouraged t o do t h e following:

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As in t h e Torah and wisdom literature, a recurring r e f r a i n throughout t h e prophets calls on God's people t o t r e a t with justice t h e poor, oppressed, fatherless, widow and alien in t h e land. (Jeremiah 22: 13-17, Isaiah 1:17, Ezekiel 1 6 4 9 , Isaiah 61:l-2; 58:6-7, Ezekiel 18:5-9)

Do not boast in riches but be generous in giving them away. Jeremiah 9:23-24; c f . Mal. 3:lO.

Seek t h e welfare o f t h e city. Jeremiah 29:7.

; Cling t o promises of restoration. Isaiah 54-55; 60-66; 25:6; Joel 2:23-27; Zech. 14:14,21; Ezek. 47:21-22; 34:25-31

2.3.4 Focus on Proverbs

Proverbs has much t o say about how t o acquire possessions o r t o avoid losing them. Righteousness and humility f o r m important prerequisites (10:3; 22:4).

Firstly, one acquires possessions by diligence, vigilance (21:5; 27:23-24) and plain hard work (12:ll; 14:23). Most famous here is Proverbs 6:lO-11; 20:13.

A l i t t l e sleep, a l i t t l e slumber, a l i t t l e folding o f t h e hands t o rest-and poverty will come on you like a bandit and scarcity like an armed man.

Conversely, t h e hurriedly gained inheritance is less likely t o be appreciated and preserved (20:21). Several of these proverbs seem t o depict an idealized view o f t h e world t h a t has a t times been falsified. There is no doubt t h a t many poor people are lazy b u t many others a r e victims of circumstances outside their control. For these proverbs t o remain t r u e even as

generalizations, one must have general control over one's work, l i f e and family, with no severe systemic social problems (Blomberg, 1999:63).

Secondly, Proverbs stresses a theme seen throughout t h e Old Testament t h a t t h e righteous r i c h also give generously t o t h e Lord and t o t h e needy.

Honour t h e Lord with your wealth, with t h e f i r s t - f r u i t s o f all your crops; then your barns will be filled t o overflowing, and your vats will brim over with new wine. (3:9-10)

Do not withhold good f r o m those who deserve i t , when it is your power t o act. Do not say t o your neighbour, "come back later; I ' l l give i t tomorrowu-when you have i t with you. (3:27-28)

A t e x t t h a t could have equally appeared in t h e law reminds us t o defend t h e rights o f t h e disadvantaged:

The righteous care about justice for t h e poor, but t h e wicked have no such concern. (29:7)

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I f

you shut your ears t o t h e cry o f t h e poor, you t o o will cry out and not be answered. (21:13; c f . also 11:24-26; 22:16).

People who mock t h e poor reproach their creator and will not go unpunished (17:5). One must not rob t h e poor o r crush t h e afflicted, because t h e Lord will plead t h e i r case (22:22-23), while God continues t o oppose those who hasten

t o get rich o r show partiality (28:20-22). Whether in this life o r in t h e next, it remains t r u e that; Dishonest money dwindles away, but whoever gathers money l i t t l e by l i t t l e makes i t grow (13:ll) (Blomberg, 1999:64).

2 . 3 . 5 Post-exilic conditions

Nehemiah pays much more attention t o t h e poor. When he learns of t h e plight

of t h e taxation and indebtedness of his countrymen ( Neh. 5:l-6), he rebukes those who are charging interest and impoverishing fellow Jews (5: 7-10). Specifically, Nehemiah commands them t o r e t u r n t h e pledges on mortgaged properties (5:ll). The people respond with repentance, promising t o redress t h e wrongs t h a t they have committed (5:12-13). Nehemiah goes on t o cite his exemplary model o f caring f o r t h e poor by refusing t o t a x t h e people f o r his own personal luxury (5:14-19). This t e x t incidentally shows t h a t t h e lending of

money was itself no evil; b e t t e r t h a t a man should be in debt than t h a t he should have t o beg f o r bread. Nehemiah shows no remorse f o r having been a money lender. Instead he focuses on t h e usury. Nehemiah's model, as

governor, exceeding what was required by law, reminds us ' o f t h e obvious t r u t h t h a t leadership means going further than those one is leading. Christian

leaders today need t o model generosity in t h e i r giving, so t h a t t h e average church-goer, whose offerings prove paltry in comparison, can see t h a t greater sacrifice is b o t h possible and necessary (Blomberg, 1999:54).

2 - 3 . 6 The parables

of

Jesus

Blomberg (1999:112) warns o f t h e two most important dangers t o avoid in a survey o f t h e parables f o r their contribution t o a topic such as wealth and poverty. These two dangers are:

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We must beware o f turning a parable into an explicit discourse on

economic theory when i t was never intended as such, and

We must beware of not taking a passage as teaching fairly directly on economic matters simply because we recognize a second o r spiritual level t o t h e story.

2 . 3 . 6 . 1 Counting the cost (Luke 1 4 2 8 - 3 3 )

The man who discovers too late t h a t he does not have t h e money t o complete t h e construction of a tower risks losing his investment and being ridiculed by his community (14:28-30), (Blomberg, 1999:121).

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Hendriksen (1978:736) aptly suggests t h a t t h e parable o f t h e reasonable builder teaches one t o look before one can take a leap. However, t h e Lord is by no means encouraging

neutrality

in t h e face o f challenges.

The second part o f t h e parable o f t h e reasonable king, leaves no room f o r neutrality. The king is faced with an attack f r o m on enemy with twice his strength. The king must make a decision. The two l i t t l e parables f o r m a unit. 'Look before you leap,'

'but leap in t h e r i g h t direction!' Wholehearted devotion, all-out loyalty, complete self-denial, so t h a t one places himself, his time, his earthly possessions, his talents, etc., a t t h e disposal o f Christ, is what Jesus asks (Hendriksen, 1978:397).

2.3 - 6 . 2 The unjust steward (Luke 16: 1-13)

The owner praised t h e steward not because he had been so crooked but because he had planned ahead. Jesus also encourages forward planning. Jesus alludes t o t h e f a c t t h a t in worldly matters worldly people o f t e n show more astuteness or shrewdness than God's people do in matters affecting t h e i r everlasting salvation. Jesus pointed out t h a t if a person can b e t r u s t e d in handling a matter o f small importance, he can also b e t r u s t e d in handling important matters. I n verse 12, Jesus uses a parallelism; t h e unrighteous mammon

=

someone else's property; t h e t r u e riches

=

your own (Hendriksen, 1978:772).

Jesus thus commands his followers t o use t h e possessions f o r t h i s l i f e f o r kingdom purposes - t o gain friends f o r themselves by making and nurturing disciples and putting God's kingdom principles into practice so t h a t his will is indeed done on earth as in heaven (Blomberg, 1999:122).

What is emphasized here, therefore, is t h a t what we fondly call our money, our house, our bonds, our shares, our bank certificates, etc., is not really our own. I t is a t r u s t handed t o us t o use in such a manner t h a t God can b e pleased. Nabal in (1 Sam. 25:11), t h e r i c h fool (Luke 12:16-21) and also t h e unjust steward in t h e parable wisely planned f o r t h e i r earthly f u t u r e and f o r g o t t h a t t h e r e is also an everlasting future which we need t o plan f o r (1 Cor.

4:

l8), (Hendri ksen, 1978:772).

2.3.6.3 The Sermon on the mount/Plain (Matthew

5-7;

Luke

6:ZO-49)

Both versions o f t h e sermon begin with t h e beatitudes, and t h e beatitudes commence with Jesus declaring t h e 'poor' t o be blessed. The Greek word ptochos is t h e t e r m t h a t r e f e r r e d t o someone not j u s t below t h e poverty-line but u t t e r l y destitute. The background o f o f t e n equating pious and poor

(36)

doubtless explains t h e difference between Luke's 'you who are poor' (Luk. 6:20) and Matthew 's ' t h e poor in spirit (Matt. 5:3). I t is not a m a t t e r of Luke controdicting Mafthew; each brings out c different emphasis of a t e r m t h a t had 'both a material and spiritual dimension on i t . The r e s t o f t h e sermon makes clear t h e economic obligations o f those with surplus goods (esp. Luke 6:25-34).

The next section o f t h e sermon, dealing ~ ~ i t h t h e disciples as salt and light, reminds them t h a t monasticism is not a current option. The countercultural lifestyles commended in t h e beatitudes must be lived out in full view o f t h e world so t h a t others might glorify God (5:16).

The sermon suggests t h a t Jesus was not commanding, either in his day o r in ours, t h a t his followers necessarily give all beggars everything they demand. What is best f o r them is not always what they request. But t o t h e extent t h a t we can determine people's genuine physical or material needs, we should be concerned t o point them towards t h e kind of help t h a t stands a reasonable chance o f remedying t h e situation. A t t h e very least, against t h e dominant principle of reciprocity in antiquity, Jesus is enjoining his followers t o avoid t h e ' I ' l l scratch your back if you scratch mine' mentality (Blomberg, 1999:130).

2 . 3 . 6 . 4 Mary's anointing

of

Jesus in Bethany (Mark 14:3-9)

'The poor you will always have with you, and you can help them any time you want. But you will not always have me' (Mark 14:7). But t h e clause 'you can help them anytime you want' surely means t h a t disciples should have an ongoing ministry t o t h e poor. And t h e second p a r t o f Deuteronomy 15:11 proves even more explicit: 'Therefore I command you t o be open-handed towards those o f your people who are poor and needy in your land.' 'Jesus rebukes t h e woman's accusers, b u t not f o r t h e i r concern f o r t h e poor; he rebukes them f o r

presumptuously singling out this woman, f o r self-righteously judging her when t h e very presence o f t h e poor judges t h e whole community (Blomberg,

1999:142).

2 . 3

-7

The book

of

Acts

2 . 3 - 7 . 1 The earliest Christian community (Acts 2: 42-47)

'Fellowship' translates t h e Greek koinonia, which has a broad semantic range, but which in t h i s context is a t least partially unpacked by verses 44-45: 'all t h e believers were together and had everything in common. Selling t h e i r possessions and goods, they gave t o anyone who had need.' There is a link between t h e g i f t o f t h e S p i r i t in verse

38,

t h e koinonia o f verse 4 2 and t h e material arrangements o f verses 44-45: 'What we do or do not do with our material possessions is an indicator of t h e S p i r i t presence or absence.' Other elements o f t h i s koinonia discernible f r o m t h e immediate context include

Entrepreneurship : an imperative tool in the urban misionary work of Vaal Triangle churches