
Maybe Mary put Jesus in the manger not because the inn was full, but because she was poor. She was not in the inn because she could not afford it. Lack of housing is a common problem for the poor. Poverty is about more than not having enough money. It means not having housing, not being able to buy nutritious food, not having access to good schools or adequate health care, dealing with illness without resources, often living in unsafe environments, facing daily reminders of social discrimination and exclusion, and being reminded constantly that it is your own fault. One person running for the Office of President of the United States was candid enough to say that in his world if you cannot afford private health insurance--well, I don’t think he actually said you should curl up and die, but his intention was unmistakable. Christmas? “Bah-Humbug!”
We don’t hear a lot about Structural Greed this holiday season, but it’s a good concept. In the Buddhist-Christian Common Word on Structural Greed the authors write that “one of the primary reasons for the global financial crisis is that over the past centuries economic processes have been progressively motivated and structured by the goal of maximizing profits for capital owners and thus monopolizing the world market.” The writers go on to acknowledge that we have become comfortable with greed and the idea that accumulated wealth is necessary for human progress. In the statement, Buddhists identify Three Poisons: greed, hatred and delusion. The antidote is becoming a generous, loving and compassionate person. But the conference participants go on to say that if we only focus on individual greed we are maintaining the status quo. Accordingly, we need to develop strategies for countering Structural Greed.

Theological reflection leads to the insight that poverty is a spiritual problem as well as an economic one. Economic analysis shows us that the market mantra of economic growth is not sufficient and cannot be sustained in a divided world. The 500 richest people in the world have a combined income that is greater than the income of the poorest 416 million people. Economic growth has not and will not lead to greater equality. We need to create conversations in communities of faith about the reality of wage theft, home foreclosures, unemployment, and poverty in our communities. Faith communities can be places for these sacred conversations. Finally we need proposals from practical action. Here is where I find Mshana’s idea of a Greed Line especially helpful. Establishing a Greed Line offsets the Poverty Line and creates a whole new conversation.
Mshana proposes five ways to measure greed. Absolute Greed could be defined in terms of annual personal income and total property and assets owned. Income Ratios, a second matrix, invites us to look at the income ratio between, say, management and labor, or wealth and poverty. A Dynamic Greed line, the third matrix, measures the rate of wealth increase and profit growth. Usually high rates or growth or return on investments could suggest undue political influence or insider knowledge. The fourth matrix proposed is Categorical Types of Enrichment. Where does the money come from: expropriation, bonuses, stock options, investments, wages, etc? Investments and dividends, primary sources of wealth for the wealthy, are taxed a lower rates than income. The fifth matrix is Other Considerations, such as consumption levels. There are both conceptual and educational advantages to the Greed Line. It is a creative way to frame the conversation and it offers guidelines for analysis, education, conversation and action.

David P. Hansen
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