Introduction
Most people believe they must decide between capitalism and socialism regarding their sociopolitical choices. We need to know each academic definition to understand what these theories represent correctly. Capitalism features the private ownership of production, establishing free markets that guide and distribute income with minimal government regulation. Conversely, socialism calls for public ownership of production and property, mainly with a central government to oversee it. The primary purpose of this article is to provide a solution for those disillusioned with capitalism and socialism. There is a middle-ground option, perhaps the one most aligned with scripture. This political theory is distributism, also known as Christian democracy, which calls for widespread ownership of the means of production but defends the right to private property.
Distributism, as espoused by the British authors G. K. Chesterton (1874–1936) and Hilaire Belloc (1870–1953), seeks to address the pitfalls of both capitalism and socialism by advocating for a decentralized economy where property ownership is widely distributed among individuals, families, and small businesses. In this model, the state ensures that economic power is not concentrated in the hands of a few while still respecting the right to private property and individual initiative. Distributism emphasizes localism, subsidiarity, and the importance of community, seeking to foster economic structures that align with human dignity and solidarity. By promoting a balance between individual liberty and social responsibility, distributism offers a compelling alternative for those seeking a more just and equitable society.
Separation of Church & State
How does a post about distributism relate to the historical-grammatical theme of First Century Christian Faith? Granted, it is anachronistic to read a modern political theory into scripture. The early Jesus movement could not fathom a society in which they influenced the government, let alone voted in a democratic republic. Rome enforced military occupation throughout Judea and did not extend citizenship freely. They even built military barracks and the Antonia Fortress to oversee the Jerusalem temple. The relationship between the Romans and the Jews was already tense, so the followers of Jesus inherited this tension. Moreover, it intensified when Christians rejected the empire's mandate, "Caesar is lord," while openly proclaiming Jesus as King. Whereas we see the title "Messiah" primarily as a religious one, the Romans knew exactly what it meant: Jesus was a king to rival all the world's kings—to include their emperor (see Luke 23:2; John 19:12; Acts 17:7).
Let us be clear: neither Jesus nor his apostles laid out a system of government in their time, and they would not do so today. To be sure, Jesus himself taught, "So give back to Caesar what is Caesar's, and to God what is God's" (Matt. 22:21). Likewise, Paul of Tarsus wrote, "Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. . . . Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor" (Rom. 13:1, 7). Any thinking adult should know that Jesus is neither a conservative nor a liberal. Instead, he asks, "If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. Then what did you go out to see?" (Matt. 11:8-9). In the immediate context, Jesus asked this question to Jews who went to the Jordan River to meet John the Baptist—one of God's prophets. We must seek the kingdom of heaven before we trouble ourselves with the politics of this world (see "Kingdom of God & Heaven"). That is not to say we should ignore it, either.
Meeting the Needs with Distributism
When Paleo-Christian Ministries began in 2013, one of our goals was to leave politics in the background and have Christians focus on biblical theology instead. Too many churchgoers link Jesus with their sociopolitical beliefs rather than spiritual concerns such as compassion or salvation. We should not abandon the idea entirely but consider distributism to be the best political theory addressing God's concerns in scripture. In other words, we should have a solution instead of just decrying politics as this-worldly. Although the kingdom of heaven is not of this world, we must show compassion and meet the needs of others before we can introduce it into people's hearts. However, we must be vigilant in not letting politics be our religion. No politician can meet all our needs, no matter how honest or effective. They cannot save us from sin or the consequences of evil. Inner peace and salvation belong to God and God alone. For this reason, our Jewish brethren often recite this confession: "Hear, O Israel: The LORD our God, the LORD is one" (Deut. 6:4).
For national Israel, God established a system of government that we call a theocracy, the rule of clergy. He wanted the Jews to be a nation in which no one went hungry, no one who worked lived in poverty, all orphans and widows were provided homes and basic needs, no one was ripped off in the marketplace, all government decrees and court rulings were both fair and just, and all worshiped God in spirit and truth (see "Money, Mammon & Tithe"). These themes are common to every biblical text, but the most poignant are these words from Jesus:
Then the King will say to those on his right, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me." . . . Then he will say to those on his left, "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me" (Matt. 25:34-36; 41-43).
To be sure, Jesus began his ministry with a sermon many biblical scholars call the Nazareth manifesto: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor" (Luke 4:18-19; cf. Isa. 61:1, 2; 58:6). This was not just a spiritual message but a very loaded sociopolitical one. The "year of the Lord's favor" is the jubilee (Hebrew: yobel; H3104), in which God expected the Jews to liberate their debt slaves and return all property to the original owners every fifty years (see Lev. 25:8-10). Of course, we can say we Christians are exempt from this law, but why did Jesus repeat it several times? Because God's concerns for the oppressed and the poor have not gone away under the covenant of grace.
The early Christians understood this when they first organized their churches. Soon after Pentecost, Jesus' followers "sold their property and possessions and distributed the proceeds to all who were in need" (Acts 2:45 CJB). The point is for the church to create a just society, not just a spiritual one. The church cannot often meet the needs of the most desperate people, whether it lacks funds or know-how. Sometimes, meeting the needs of the poor involves police protection from all who exploit them. It also involves hospitals and insurance. Most churches and individuals lack the means needed to ensure justice and equal opportunity without some government support. This was true of the early church and the Roman Empire.
Distribute the Proceeds
As a political theory, Distributism advocates for socioeconomic justice and emphasizes the importance of a widespread distribution of property and resources among individuals. This stands in contrast to the concentration of wealth and power in the hands of a few, as seen in capitalist systems, or the complete control and distribution by the state, as in socialism. At its core, distributism seeks to promote economic systems that prioritize the well-being of all members of society, ensuring that each person has the opportunity to own property and participate in economic activities. This aligns with the teachings of various religious traditions, particularly Christianity, which emphasizes the dignity of every human being and the responsibility to care for one another. Also known as "Christian democracy," distributism integrates religious principles with a proactive approach to social justice. It views the role of government as crucial in safeguarding human dignity and promoting the common good while also recognizing the importance of local communities in preserving cultural and social values.
Regarding its political positioning, distributism occupies a unique space on the spectrum, being center-right socially and center-left fiscally. This means it values traditional social structures and values while advocating for economic policies prioritizing equitable distribution and regulation to prevent exploitation. Distributists advocate for policies that support small-scale enterprises and local ownership, as opposed to large corporations dominating markets. They believe this approach fosters economic stability and resilience while ensuring wealth is distributed evenly throughout society.
Additionally, distributism calls for ethical business practices that prioritize the well-being of workers and the environment over excessive profit-seeking. Overall, distributism seeks to create a balance between individual freedom, social justice, and economic stability. It promotes a vision of a society where all share the benefits of economic prosperity and where human dignity is paramount.
Conclusion
Historically, distributism is tied most to Catholic social teaching, especially in the writings of G. K. Chesterton (1874–1936) and Hilaire Belloc (1870–1953), as well as papal encyclicals such as Rerum novarum (known in English as "Rights & Duties of Capital & Labor"). However, this should be rightly understood as a biblical notion based on Jesus' sermon in Nazareth and how the apostles evenly distributed goods throughout the church. Christian democracy is open to all believers who want to see God's kingdom in the hearts of all people. We have no reason to wait for the end times to fix what should be set here and now. We pray for this when we say, "Your kingdom come, your will be done, on earth as it is in heaven" (Matt. 6:10). The goal of distributism is none other than the fullest measures of justice and equal opportunity for all people. This is to maximize the steadfast love of Jesus for everyone, especially those who need it most. Moreover, the American Solidary Party represents distributism in the United States, whose founders named it after the Solidarity (Polish: Solidarność) workers' movement that helped end communism in Poland.
Prayer
Blessed are you, LORD our God, King of the universe, who has given us this good land for our heritage: may we always prove ourselves as people mindful of your favor and glad to do your will. Bless our land with honorable industry, sound learning, and pure conduct. Save us from violence, discord, and confusion, from pride and arrogance, and from every evil way. Defend our liberties and fashion into one united people; the multitudes brought here out of many kindred and languages. Endue with the spirit of wisdom those to whom, in your name, we entrust the authority of the government that there may be justice and peace at home and that, through obedience to your law, we may show forth your praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in you to fail; all of which we ask through Jesus Christ our Lord. Amen.
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