Keith Reeves of Azusa-Pacific University describes the connection between the household, family structure, land ownership and economic opportunity in the Old Testament law and prophets, with thoughts about how these connections apply today drawn from his own experience growing up on a family farm.
Economic Wisdom Talks
Drawing on the imagery of Isaiah 5, Andy Crouch of Praxis Labs, spoke about the challenge of separating real flourishing from transitory prosperity in the midst of economic growth and technological innovation. In a world where we can have instant gratification in so many ways, what is of lasting importance?
Nathan Hitchcock of Sioux Falls Seminary unpacks the meaning of a biblical term oikonomia. He points out that Paul uses this term frequently, and through the use of the phrase oikonomia theou in Ephesians, Hitchcock argues that God’s creation plan – the economy of God – is an audacious enterprise.
In this highly personal talk, Joshua Jipp of Trinity Evangelical Divinity School shares stories of his grandfather on the Iowa farm where he grew up. Jipp asserts that his Grandpa Wayne lived and worked the way he did because he had absorbed key economic teachings from Jesus, prioritizing contentment over consumerism, productivity over extraction and community over isolation.
At the 2017 Karam Forum, Mark Roberts of Fuller Seminary spoke about the need to rethink what truly counts as good work. Resisting the cultural narrative that “work” only happens in a job, Roberts contends that all good work is God-valued work, including the critical task of raising children.
From an Oikonomia Network event in 2015, Evangelical Theological Society Executive Director Michael Thigpen describes how the image of God structures every area of human life, especially our work and economic activity.
At the inaugural Karam Forum in 2017, Constantine Campbell lectures how Christians are “chosen sojourners” who make a difference for Christ in this world when they live fully for the next world.
At the inaugural Karam Forum, Celeste Cranston of Seattle Pacific University demonstrates how the story of the prodigal son invites Christians into a life of kingdom work marked by abundance, not scarcity.
At the inaugural Karam Forum, Vincent Bacote of Wheaton College provides a fuller picture of Christian discipleship, one that understands how our worship forms us for a life marked by imagination, hospitality and hope.
In the “Ball and Chain Myth,” W. Bradford Wilcox, director of the National Marriage Project and associate professor of Sociology at the University of Virginia, provided look at popular attitudes about sacrifice, pleasure and responsibility that are challenging marriage in our culture.
In “Christian Personalism,” Anthony Bradley, associate professor of Religious Studies at The King’s College and director of The Center for the Study of Human Flourishing, provided a look the social fallout of the culture wars and how American Christians can respond.
In “Vocation? Whatever!” Chris Armstrong, director of Opus: The Art of Work at Wheaton College, shares his personal history of struggle with attitudes about rest, home and work, and presents a fresh, compelling vision of why a theology of vocation must be central to the life of faith.
In this rich and vivid talk, Charlie Self of Assemblies of God Theological Seminary describes how “faithful churches create flourishing communities.” Drawing together a wealth of theological touchpoints, from Dallas and Oregon all the way to Sri Lanka and Cambodia, he presents that the church’s mission is to embody joy, peace and justice.
Is poverty permanent, or can the church help create opportunity for the poor to rise? Christopher Brooks of Moody Theological Seminary argues that the truth of the gospel and the imperatives of discipleship demand constructive solutions to poverty. He shares how contextual, data-driven, and collaborative approaches are bringing streams of living water into the “urban desert” of the Detroit economy.
Darrell Bock of Dallas Theological Seminary unfolds the surprising ironies and reversals found in Luke’s treatment of money – from the rich fool and Lazarus’ wealthy neighbor to Zacchaeus and the widow’s mite – that call us to surrender all our money to the task of good stewardship in God’s world.