WEALTHCREATIONANDJUSTICE

Global Consultation on Wealth Creation for

Transformation

March 2017

lausanne.org • bamglobal.org

WEALTHCREATIONANDJUSTICE

ApaperfromtheGlobalConsultationon

WealthCreationforTransformation

organizedbytheLausanneMovementandBAMGlobal

inChiangMai,Thailand,inMarch2017.

© LausanneMovement&BAMGlobal

Permissionisgrantedtodistributethispaperforpersonalandeducationaluse,

freeofcharge.Commercialuseisprohibited.

Pleaseincludethisacknowledgementwhensharingandquoting:

2017GlobalConsultationonWealthCreationforTransformation;Lausanne

Movement&BAMGlobal.

Weencouragethedisseminationofthispaperandalsothevarious

translationsoftheWealthCreationManifesto.

GlobalConsultationonWealthCreationforTransformationSeries:

• WealthCreationandthePoor

• RoleoftheChurchinWealthCreation

• WealthCreation:BiblicalViewsandPerspectives

• WealthCreationandtheStewardshipofCreation

• WealthCreationwithinGlobalCulturalPerspectives

• WealthCreators'ContributiontoHolisticTransformation

• WealthCreationandJustice

Formoreinformationcontact:info@lausanne.org•info@bamglobal.org

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TABLEOFCONTENTS

Foreword...................................................................................................................................5

WealthCreationManifesto.......................................................................................................7

ExecutiveSummary:WealthCreationandJustice....................................................................9

WealthCreationandJustice....................................................................................................11

1.0Identifyingjustice..........................................................................................................11

2.0Righteousbusiness........................................................................................................20

3.0Justiceandhumantrafficking........................................................................................24

Appendix..................................................................................................................................32

Endnotes..................................................................................................................................36

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Foreword

‘RemembertheLORDyourGod,foritishewhogivesyoutheabilitytoproducewealth’(Deut

8:18).

TheBibletalksaboutwealthinthreeways;oneisbadandtwoaregood.Hoardingofwealth

iscondemned.Sharingofwealthisencouraged.Creationofwealthisbothagodlygiftanda

command,andthereisnowealthtobesharedunlessithasfirstbeencreated.Butalltoooftentheissueofwealthcreationismisunderstood,neglected,orevenrejected.Thesame

thingappliestowealthcreators.

TheGlobalConsultationonTheRoleofWealthCreationforHolisticTransformationaimed

ataddressingthat.Wewereabout30peoplefrom20nations,primarilyfromthebusiness

world,andalsofromchurch,missionsandacademia.DuringtheConsultationprocess2016–

2017wediscussedvariousaspectsofwealthcreation,includingjustice,poverty,biblical

foundations,culture,wealthcreators,stewardshipofcreationandtheroleofthechurch.

ThefindingshavebeensummarizedintheWealthCreationManifesto,andwillalsobe

publishedinseveralreportsandabook,aswellasaneducationalvideo.

Allthesecontainawealthofknowledgeandinsights,basedontheScriptures,rootedin

historyandinformedbypresent-dayconversationsandexamples.

Goldinthegroundhasnoparticularvalueuntilitisdiscovered,extracted,andtraded.Using

themetaphorofminingletmementionthree‘goldmines’thatwehavesoughttodiginto

duringourConsultationprocess.

ThebiblicalgoldmineFromtheManifesto:‘WealthcreationisrootedinGodtheCreator,whocreatedaworldthat

flourisheswithabundanceanddiversity.WearecreatedinGod’simage,toco-createwith

himandforhim,tocreateproductsandservicesforthecommongood.Wealthcreationisa

holycalling,andaGod-givengift,whichiscommendedintheBible.’Thereisalotmoregold

tobefoundinthebiblicalgoldmine.

Thehistoricalgoldmine

Wealthcreationleadingtotransformationisnotnew.FromtheManifesto:‘Wealthcreation

throughbusinesshasprovenpowertoliftpeopleandnationsoutofpoverty.’Therearemany

storiesofholistictransformationthroughwealthcreationthroughouthistory,andsomeare

stilluntold.Wealthcreationhasahistoryandweneedtoexploreitfurther.Throughour

reportsyoucandigintohistoricalgoldmines.

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TheglobalgoldmineWealthcreationisnotaWesternorrich-worldphenomenon.Manymenandwomenare

makingadifferencethroughbusinessesonallcontinents.FromtheManifesto:‘Wealth

creatorsshouldbeaffirmedbytheChurch,andequippedanddeployedtoserveinthe

marketplaceamongallpeoplesandnations.’Weneedtolearnfromthemandothersandto

extracttheglobalgold,alsofoundinthesereports.

DiscoverandextracttheintellectualwealthintheManifesto,thereportsandbooksaswellasthevideo,andletthemaddvaluetoyourlifeandwork.Sharewithothers.

PleasestartbyreadingtheWealthCreationManifesto.Itwillgiveyouacontextanda

frameworktobetterunderstandeachreport.PleasealsoseetheappendixConsultationon

WealthCreation:BackgroundandContext.

MatsTunehag

ChairmanoftheConveningTeam

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WealthCreationManifesto

Background

TheLausanneMovementandBAMGlobalorganizedaGlobalConsultationonTheRoleof

WealthCreationforHolisticTransformation,inChiangMai,Thailand,inMarch2017.About

30peoplefrom20nationsparticipated,primarilyfromthebusinessworld,andalsofrom

church,missionsandacademia.Thefindingswillbepublishedinseveralpapersandabook,

aswellasaneducationalvideo.ThisManifestoconveystheessentialsofourdeliberations

beforeandduringtheConsultation.

Affirmations

1. WealthcreationisrootedinGodtheCreator,whocreatedaworldthatflourishes

withabundanceanddiversity.

2. WearecreatedinGod’simage,toco-createwithhimandforhim,tocreateproducts

andservicesforthecommongood.

3. Wealthcreationisaholycalling,andaGod-givengift,whichiscommendedinthe

Bible.

4. WealthcreatorsshouldbeaffirmedbytheChurch,andequippedanddeployedto

serveinthemarketplaceamongallpeoplesandnations.

5. Wealthhoardingiswrong,andwealthsharingshouldbeencouraged,butthereisno

wealthtobesharedunlessithasbeencreated.

6. Thereisauniversalcalltogenerosity,andcontentmentisavirtue,butmaterial

simplicityisapersonalchoice,andinvoluntarypovertyshouldbealleviated.

7. Thepurposeofwealthcreationthroughbusinessgoesbeyondgivinggenerously,

althoughthatistobecommended;goodbusinesshasintrinsicvalueasameansof

materialprovisionandcanbeanagentofpositivetransformationinsociety.

8. Businesshasaspecialcapacitytocreatefinancialwealth,butalsohasthepotential

tocreatedifferentkindsofwealthformanystakeholders,includingsocial,

intellectual,physicalandspiritualwealth.

9. Wealthcreationthroughbusinesshasprovenpowertoliftpeopleandnationsoutof

poverty.

10. Wealthcreationmustalwaysbepursuedwithjusticeandaconcernforthepoor,and

shouldbesensitivetoeachuniqueculturalcontext.

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11. Creationcareisnotoptional.Stewardshipofcreationandbusinesssolutionstoenvironmentalchallengesshouldbeanintegralpartofwealthcreationthrough

business.

Appeal

WepresenttheseaffirmationstotheChurchworldwide,andespeciallytoleadersin

business,church,government,andacademia.1

• Wecallthechurchtoembracewealthcreationascentraltoourmissionofholistic

transformationofpeoplesandsocieties.

• Wecallforfresh,ongoingeffortstoequipandlaunchwealthcreatorstothatvery

end.

• Wecallwealthcreatorstoperseverance,diligentlyusingtheirGod-givengiftsto

serveGodandpeople.

AdmaioremDeigloriam—ForthegreatergloryofGod

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ExecutiveSummary:WealthCreationandJustice

[Quotesinitalicsareexcerptsfromthereport,unlessotherwisestated.]

Thispaperexamines‘wealthcreationandjustice’throughthreedifferentlenses.Insection

one,PaulMillerinvestigatestheclaimthatthebasisfortheChristian’sdutyofhelpingthe

poor,thewidow,andtheoppressed,isadutyrootedinjusticeratherthaninmercy/charity.

Sectiontwo,byTimWeinhold,examinesthebiblicalmandatestoemployersandbusiness

owners:whatitmeanstoactbothjustlyandrighteouslyintheeconomicrealm.Section

three,byMatsTunehag,2thenexamineshowbiblicalwealthcreationisessentialfor

effectivestrategiestocombathumantrafficking.Businessesarekeytobothpreventionand

restorationofhumantraffickingsurvivors.

Insectionone,Millerclaimstoseeadangeroustendencytodaydismissing‘charity’—mercy-

basedactions—assub-biblical,withjustice-basedactionurgedastheproperreplacement.

Thepapercritiquestheallegedbiblicalbasisforthistendencyasarguedinselectedwritings

ofJimWallis,TimKeller,andGregForster,anditcritiquesitchieflyforits

‘interchangeability’argument.

Thatis,Wallis,Keller,andForsterarguethathelpingtheweakandvulnerableisnot‘charity’

butalwaysanactof‘justice’,basingtheirargumentonthefactthattwochiefHebrewwords

for‘justice’(mishpat)and‘righteousness’(tsedekah)—termsoftenconnectedwiththe

biblicalcommandstohelpthevulnerable—aresoconstantly‘associated’and‘brought

together’thatthisshowstheyareactually‘interchangeable’,interchangeabletothedegree

thatwhatis‘just’andwhatis‘right’areessentiallythesame.Thedangerhereisthat

includedin‘whatisright’—tsedekah,‘righteousness’—arealltheactsofkindness,

generosity,andmercy,whichareusuallycategorizedas‘charity’.Butiftheseactsare

‘essentiallythesame’asjustice,thenthelinebetweenmercy/graceandjusticehasbeen

obliterated,andmercyswallowedupbyjustice.Indeed,KellercommentsthatMicah6:8’s

commandto‘‘dojusticeandlovemercy,’whichseematfirstglancetobetwodifferent

things…arenot.’Thisisdangerous.

ItisdangerousbothinourrelationshipwithGodandman:WithGod,becausethe

distinctionbetweenjusticeandmercy/graceisabsolutelyfundamental(grace,notjustice,is

theentirebasisofourrelationship).Withman,subsumingmercyintojusticeisequally

destructiveasitencouragesavictimizationmentality—ourneedsbecomeothers’problems

thatthey,injustice,mustmeet.Ourownresponsibilityisobliterated.Wallis,Keller,and

ForsterarerighttoinsistontheChristian’sdutytohelpthevulnerable,buttoturnthatinto

adutyofjusticeisnotthewayforward.

TimWeinhold’ssecondsectionfocusesonthreeareas.First,helaysoutGod’sjustice

requirementswhichcondemnbusinesspeoplewhotakeadvantageoftheirworkers,

particularlythroughexploitivecompensation.Second,hemovesbeyondsimplejusticeto

spelloutanevenhigherbiblicaldutylaiduponemployers—thedutyofsharedrewards.

Extrapolatingfromthebiblicalcommandof‘donotmuzzletheox’,WeinholdnotesthatGod

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wantssomethingmoreevenbeyondthe‘livablewage’foremployees—thattheyshouldbe

allowedtoenjoybonusfeedingsoverandabovethenormalfeedings(wages)providedby

thefarmer.Theyaretoenjoythesharedrewardsofthebusiness’success.

Third,WeinholdunpacksGod’sOldTestamentcommandsconcerning‘gleanings’—farmers

allowingthepoortopick‘gleanings’fromtheirfield.Heexplainsitsintentiontoforgea

directconnectionbetweentheneedsofthepoorandthepredominantwealth-generating

businessesoftheday,thenpuzzlingoutthereasonGodleftthespecificsofthisgleaning

commandsovague—toeffectatransformationoftheheartofthebusinesspersoninthe

process.Itwasmeanttosolvebothparties’mutualpoverty—boththerichbusinessperson’s

propensitytoselfishnessandthelargercommunity’sphysicallack.

Insectionthree,MatsTunehagexamineshowbiblicalwealthcreationiscriticalforliberation

ofthosecrushedbyeconomicinjustice.Asanexample,itconsidersbusinesssolutionsto

humantrafficking.Arootcausetothismodern-dayslaveryisunemployment.Thismakes

peoplevulnerabletotraffickersandcreateshigh-riskareaswherepeoplearetrickedand

trapped.

Millionsofpeopleareheldasslavestoday;morethanwereshippedacrosstheAtlantic

duringthelegalslavetrade.Todayhuman-traffickingisillegal.Whilethereisroomfor

improvementsoflawsandlawenforcement,werecognizethattoday,thesystemicissueis

lackofjobs.Thuswealthcreators—businesspeople—areneeded.Thissectionshowshow

businessesarecomingtotheforefronttobringhopeandrestorationthroughjobswith

dignity.Itdescribesbusinessesthatexisttofighthuman-trafficking,calledfreedom

businesses.ThissectionhighlightstheFreedomBusinessAlliance,aglobaltradeassociation,

whichexiststohelpfreedombusinesssucceed.

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WealthCreationandJustice

PaulMiller,TimWeinhold&MatsTunehag

1.0Identifyingjustice 1.1Introduction

Morethanever,justiceisahotbuttonitem.Whetherinthesecularworldorinthechurch,if

youwanttoengagethepassionsofyoungpeople,thentieyourcausetoaperceived

injustice.ThisinstinctisrootedinourCreator.Godhimselfisoutragedatinjustice.TheBible

remindsusthat‘theangeroftheLord...[is]kindledagainsthispeople’whenthey‘callevil

goodandgoodevil...acquittheguiltyforabribe,anddeprivetheinnocentofhisright’(Isa

5:20,23,25)—notsurprising,giventhat‘theLordisaGodofjustice’(Isa30:18).

JusticeiscentraltotheBible.Referencestoitaresprinkledfrombeginningtoend—whether

inthebooksofthelaw(onlyseeLeviticus6:1-6’sconcernnotonlyforheavenlyatonement

butequallyforearthlyrestitution),theprophets(seeHosea5whereinGod‘despises’his

people’sreligious‘solemnassemblies’,callinginsteadfor‘justicetorolldownlikewaters’),

orintheNewTestament(whereJesuscondemnsthePhariseesforhaving‘neglectedthe

weightiermattersofthelaws’,whichheidentifiesas‘justiceandmercy,andfaithfulness’).

Thecentralityofjustice,then,istheassumedfoundationforallthatfollowsinthispaper.

Andwhatfollowsisanattempttodistinguishproperjusticeclaims—whichneedtobe

pursuedvigorously—fromitsimproperimitators,whichneedtobeabandoned.Such

discernmentisnecessaryinordertosecurethat‘truejustice’thatZechariah7:9exhortsus

toadminister.

So,justiceiscentral,butitisalsoproblematic.Ifthefactofjusticeisclear,itsexactcontents

arenotalwaysso.Whilemanyofjustice’sdemandsarestraightforwardandclear,3inthe

economicsphereparticularlyevangelicalshavelongwrestledwithwhatjusticedemands.

Thiswasalltooevidentinthethree-partOxfordConferenceonChristianFaithand

Economics(1987–1993),aninternationalgatheringsparkedbytheemergenceoftheso-

called‘radicalevangelicals’4outoftheBillyGraham-sponsoredLausanneCongressof1974.

RonaldSiderdescribedthisconferenceashaving‘gatheredtogetheranenormouslydiverse

groupofover100evangelicalleadersfromallthecontinentsandbackgrounds—bankers,

theologians,economists,ethicists,businessleaders,anddevelopmentpractitioners.’5

Focusinguniquelyoneconomicsubjects,itfoundagreementonmanypointsexceptforone:

On‘economicjustice’itstutteredtoadead-end.6

Oneparticipant,E.CalvinBeisner,AssociateProfessorofSocialEthicsatKnoxTheological

Seminary(Florida),summarizedthedisagreement:

TheOxfordDeclaration...tellsusthat‘Biblicaljusticemeansimpartiallyrendering

toeveryonetheirdueinconformitywiththestandardsofGod’smorallaw’....

Immediatelyfollowing...theDeclarationoffersanotherviewofjustice...[that]

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thereisasenseinwhich‘justiceispartial’becauseit‘requiresspecialattentionto

theweakmembersofthecommunitybecauseoftheirgreatervulnerability’....The

thesisofthischapteristhattheDeclarationthuspresentstwomutuallyinconsistent

viewsofjusticeandthattheformerisbiblicalandthelatterunbiblical.7

Justice—partialorimpartial—herewastheissue.Or,puttingitlessabstractly,theissueas

expressedbyTimKellerwaswhetherjusticeshouldbe‘generous’,with‘generous’meaning

giving‘somethingmorethanisstrictlynecessary’.8Kellersays,

SomeChristiansbelievethatjusticeisstrictlymishpat....Thisdoesnotmeanthey

thinkbelieversshouldbeindifferenttotheplightofthepoor,buttheywouldinsist

thathelpingtheneedythroughgenerousgivingshouldbecalledmercy,compassion

orcharity—notjustice....Justiceincludesgenerosity....Tonot‘sharehisbread’

[herereferencingJob31:23,28]andhisassetswiththepoorwouldbeunrighteous,a

sinagainstGod,andthereforebydefinitionaviolationofGod’sjustice.9

RelatingthissomewhatabstractdiscussiononlinguisticsandtheprecisemeaningofOld

Testamenttermstocurrenthot-topicdiscussionson‘justice’,weactuallyseeitbeingplayed

outinthegeneralretreatallaroundusfrom‘charity’asabasisforaction,withaidtoAfrica

beingatypicalexample.Asfarbackas1976,Dr.JuliusNyerere,whenPresidentofTanzania,

rejected‘charity’forAfrica,callingitamatterof‘justice’instead.Itwassomething‘owed’

them,their‘right’:

Inoneworld,asinonestate,whenIamrichbecauseyouarepoor,andIampoor

becauseyouarerich,thetransferofwealthfromtherichtothepoorisamatterof

right;itisnotanappropriatematterforcharity....Iftherichnationsgoongetting

richerandricherattheexpenseofthepoor,thepoormustdemandachange.10

This‘justice-not-charity’motifalsomotivatedthedebtcancellationmovementsin2004–

2005whichledtothecancellationofUSD116billionofAfricancountries’debt.11

Everywhere,charityhasbeenassailedas,atbest,insufficientand,atworst,morally

undignifiedanddegrading.Itisanassaultresonatingwithmany.

TimKeller,JimWallis,andGregForster—allhighlyseriousandweightyfigureswithin

evangelicalism12—haverevivedtheOxfordConsultation’sdebate,advocatingthat‘justiceis

biggerthanyouthink,’or,inTimKeller’sphrase,more‘generous’thanyouthink.13Helping

thepoor,theweak,andthehelplessisnotforthemanexpressionofgraceandcharity;

rather,itisarequirementofstrictjustice.Thisisthedebatethisfirstsectionwillengage,

withthiswriterchallengingtheviewofWallis,Keller,andForster.

1.2Thecentralargument:mishpatandtsedekahinterchangeable

WallisandKellerbasetheircentralargument14onthemeaningsoftwokeyOldTestament

Hebrewwords,mishpat(justice)andtsedekah(righteousness).Theyarguethatthesehave

beenmisunderstood,withespeciallythetermmishpatbeingbadlyserved—toooften

13

restrictedinitsmeaningtoaverynarrow,constricted,andalmostlegalisticconceptof

‘justice’.Wallisassertsthat,‘Ourunderstandingofbiblicaljusticehasbeendiminishedby

howtheGreekandHebrewwords[mishpatandtsedeq]thatwereoriginallyusedhavebeen

translated,’15andKellerfollowssuit,devotingtheentirefirstchapterofhisbookGenerous

Justicetoawordstudyofthesetwoterms,mishpatandtsedekah.Essentially,their

argumentscanbesummarizedintofourmainpoints,detailedbelow.

First,istheir‘interchangeability’argument,Wallisstates:

Thebiblicalwordsfor‘justice’areinterchangeablewithandinterrelatedwiththewords

for‘righteousness’.Whatis‘just’andwhatis‘right’areessentiallythesame....Andin

abouthalfthecasesinwhere‘just’or‘justice’areusedintheKingJamesVersionandthe

AmericanStandardRevisedVersion,thewordshavebeenchangedto‘right’,‘righteous’,

or‘righteousness’inlaterversions.16

Hispointisthatifmishpatandtsedekah(ortsedeq)areinfact‘interchangeable’,then

restrictingmishpattoasortof‘strictjustice’whichonlypunishesevilandrepaysanarrow

setofrights,completelymissesitswidersenseofageneral‘righteousness’thatrequires

generoushelptotheweak.Kellerdoesnotusetheword‘interchangeable’butmakes

exactlythesamepointwhen,citingMicah6:8,hethenwrites,‘Thetextsaysto‘dojustice

andlovemercy,’whichseematfirstglancetobetwodifferentthings,buttheyarenot.’17

Secondistheir‘obligatory’argument:torestrictgenerousgivingandmercifulservicetothe

realmof‘charity’or‘compassion’islessthanbiblicalbecausewhere‘justice’isobligatory,

‘charity’conveysasenseofvoluntariness,ofgoodnessaboveandbeyondthecallofduty.

Thisisfartooweak,theyassert,giventhathelpingtheoppressed,thewidow,andthe

orphanisactuallyabiblicalobligation,somethingrequired.

Thirdistheir‘internality’argument:theyarguethattsedekah—‘righteousness’—islimitedto

internalpietyonly.Biblicalrighteousnessisalsosocial;itinvolvesexternalrelationships,the

waywedealwithpeople.Andthissocialrealmistherealmofjusticeparexcellence.

Fourthistheir‘inseparability’argument:theysumuptheirargumentsbyconcludingthat

tsedekah(righteousness)cannotbeseparatedfrommishpat(justice).Kellersaystheyare

‘broughttogether’,whileForstersaystheyare‘associated’,andWallissaystheyare

‘interrelated’.Thefactthatmishpatisassociatedwithtsedekahmeans,theyargue,‘Any

neglectshowntotheneedsofthemembersofthisquartet[ofwidows,orphans,

immigrants,andthepoor]isnotcalledmerelyalackofmercyorcharitybutaviolationof

justice,ofmishpat.’18Inotherwords,thesortofrighteousnessthatformerlywasconsidered

actsofmercyandgraciouscharity(attentiontotheweak)isactuallyalwaysactsofjustice;it

isasubsetofjusticeratherthanavirtuealtogetherseparateanddistinct.19Inessence,their

‘inseparability’argumentisavariationoftheir‘interchangeability’argument.

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1.3AgreementwithWallis,Keller,andForster Thereareimportantpointstheymakewithwhichweagree:

1.Tsedekah(righteousness)concernsnotjustourprivateacts,ourinnerpiety,butour

outwardsocialbehavioraswell.Absolutely!Godisconcernednotjustwithourthoughtsbut

withouractionsintheconcreteworldandhowweimpactothers.

2.Mishpat(justice)includesbothanegativesense(judgingandpunishingwrongdoing)anda

positivesense(givingpeopletheirdue).Absolutely.

3.Generosityisnotmerelyoptional;itisrequiredofusbyGod.MuchisagreeableofWallis,

Keller,andForster’sexhortationtothechurchtoidentifywithGod’sheart,aheartreaching

outtothepoorandneedy.Kellerisabsolutelycorrectwhenhewrites,‘He[theGodofthe

Bible]identifieswiththepowerless,hetakesuptheircause.Itishardforusto

understandhowrevolutionarythiswasintheancientworld...[where]thegods...

identifiedwiththeelites.’20Thedisagreementissimplywithcategorizingtheseasinevitably

actsof‘justice’.

1.4Disagreement

Thenthereareimportantpointswithwhichwedisagree21:

1.4.1TheassociationargumentWallis,Keller,andForsterarerighttoclaimthatthesetwotermsmishpatandtsedekahare

‘broughttogetherscoresoftimes’22andoften‘associated’

23withoneanother.Whatthey

havenotsuccessfullydemonstratedisthenatureofthisassociation.Aretheybrought

togetherasequivalents—twowaysofsayingthesamething—orasdifferentthough

inseparablepartners?Wallis,Keller,andForsterargue,essentially,thattheir‘association’is

inthenatureofidenticaltwins;theyareinterchangeable,suchthat‘generosity’and‘charity’

(allaspectsoftsedekah)canbeequatedwith‘justice’.Theyarguethatwhenmishpatand

tsedekaharecontinuallylinked—Scripturerepeatedlyusingthephrase‘mishpatandtsedekah’—thatScriptureisthusshowingthatthesearetwodifferenttermsforexactlythe

sameconcept—theconceptof‘justice’.

Herewedisagree.Thatthesetermsarerepeatedlyjoinedtogethersimplyshows—notthat

theymeanthesamething—that,biblically,theybelongtogetherandshouldneverbe

separated.ItisratherlikeJesuspointingoutondivorcethat,‘Haveyounotreadthathewho

createdthemfromthebeginningmadethemmaleandfemale....WhatthereforeGodhas

joinedtogether,letnomanseparate’(Matt19:4-6).Themarriedcouplewerenevertobe

separated,buttheywerealwaysdistinct—alwaysmaleandfemale.Viveladifférence!The

facttheywerealwaystogether,or‘associated’,neverimpliedtheywereanythingbuttwo

separatepartnerswiththeirownindependent,distinctrealities.

15

Similarly,mishpatandtsedekaharenot—changingherethemetaphorslightly—identical

twinsbutrathersiblingsinthesamefamily.Theyareclearlyrelatedandcloselyconnected;

atthesametimetheyareasindependentanddifferentfromoneanotherasareactual

siblingsinanaturalfamily.Takingyetanotherangle,theyare‘associated’andconnectedin

thesamewaythefruitsoftheSpiritare—theyarepartofafamilyofdistinctvirtueswhich

neverthelessbelongtogether.Galatians5:22’s‘joy’,forinstance,iscertainly‘associated’

withtheothervirtuesof‘peace,patience’etc.,butitmakesnosensetoarguethat‘joy’is

thesamethingas‘peace’etc.SimilarlyJeremiah9:24associatesthreevirtues,‘kindness,

justiceandrighteousness,’24butthatdoesnotmeanthat‘justice’isthesamethingas

‘kindness’.Indeed,sodifferentaretheythatnotinfrequentlyjusticeactuallyrequiresthe

stiflingofkindness;itisoneortheother.25

SoindividualanddistinctarethesevirtuesthatPeterwrites,‘makeeveryefforttoaddto

yourfaithgoodness,andtogoodness,knowledge...’(2Pet1:3f).Hisclearassumptionis

thatonevirtue,whilegood,isinsufficient;itlacksanothervirtuewhichneedsadding.But

thismakesnosenseifeachvirtueisinfactidenticalwiththenext,justwithanothername.

Yes,thevirtuesarealways‘broughttogether’and‘associated’buttheyalwaysretaintheir

individualandspecialcharacteristics.

Soitiswithmishpatandtsedekah.Wallis,Keller,andForsterhavesuccessfullyarguedthat

thesetwoarealwaysassociated,thatGodisalwaysconcernedwithbothgeneral

‘righteousness’andwithoneofrighteousness’subsets,thatof‘justice’.Agreed!However,

regardingWallis,Keller,andForster’sadditional(andcentral)argumentthatthisconstant

‘association’provestheirinterchangeability(iekindnessandgenerosityequaljustice),this

runsthemintobothanexegeticalproblemandatheologicalproblem.Exegetically,as

arguedabove,thecontinuallistingofcertainvirtuestogetheronlyshowstheybelong

together;itdoesnotshowtheyareidentical.Moreover,assertingtheyareidenticalrenders

non-sensicalahostofbiblicalstatements,someofwhicharelistedabove.Thereinisthe

exegeticalproblem.Thetheologicalproblemisequallysignificant:claimingmishpatand

tsedekahareidenticalcompromisesourgrace-basedsalvation.

1.4.2Theinterchangeabilityargument:ConfusinggracewithjusticeWerewetoacceptWallis,Keller,andForster’spositiononthestrictinterchangeabilityof

mishpatandtsedekahandonthe‘broader’meaningof‘justice’—suchthatgraciousgiving,

helpingtheweak,goingtheextramileallbecomenecessarilyactsof‘justice’—thenGod’s

owngraciousacts(hisrighteousactsoftsedekah)wouldbeequallyactsofjustice.Afterall,

ourvirtuesareonlypaleimitationsofhis.Whatistrueforusiseventruerforhim.Hisown

righteousactswouldalsobecategorizedas‘justice’.

Butinthiscase—iftheyaretruly‘interchangeable’—thenmercyandgracewouldlosetheir

uniquestatus,beingsubsumedinto‘justice’.Justiceismercyandmercyisjustice.Butthis

cannotbe;itwouldcontradictacentralbiblicalthemeregardingthegrace-basednatureof

oursalvation.AChristian’sfoundationisnotjustice.Oursalvation-basisgoesfarbeyond

strictjusticeinitsrootednessinbothmercy(notgettingwhatwedeserve)andgrace

(gettingwhatweilldeserve).Thisisthepolaroppositeofjustice(oritiswaybeyondjustice),

16

which,asKellercorrectlyobserves,entails‘givingpeoplewhattheyaredue’.26Christgaveus

farmorethanwhatwearedue(assurelyWallis,Keller,andForsterwouldagree).Blurring

theimportantdistinctionbetweenmercy/graceandjusticeisfatal.Thisblurring(atthe

salvationlevel)isnotwhattheyintend,butitisinevitableintheirapproach.Thisisnot

helpful.

1.4.3‘Mere’charity?‘Charity’isoutoffavorwiththenon-Christianworld.Itisseenasdemeaning.Justice-rooted

benefits—thoseclaimsseenas‘myright’—aredeemedmoredignifying.Nomerebeggars,

cominghumblycapinhand;rather,wefight,demonstrate,anddemandwithheadslifted

highthatwhichisrightfullyours.27Playingintothissentimentmighthavebeenaccidental

forRonSiderwhenhewrote,‘Godwillsjustice,notmerecharity’,28butperhapsnot.

Perhapshemeant‘merely’inthesenseof‘only/alone’ratherthan‘mere’inthesenseof

‘insignificant/paltry’.Butthetoneisdangerous.FortheChristian,charitycanneverbe

‘mere’.ItisthebasisforallGoddoes.Admittedly,mercyandgracecanneverdismissjustice

asunimportant;nevertheless,theverybasisallGod’sactionsinbothcreationand

redemptionisgrace.Nobody‘deserved’eithertheircreationortheirredemptionasanact

ofjustice.Noneofthiswasourright;allofitisanundeservedgift.Thisisneitherdemeaning

norundignified;itissimplyafactofourdependentnatures.Receivinghelp,then,when

rootedintruecharitywhichisgraciouslyexpressed,canneverbedemeaning.

1.4.4Charityoptional—yes/noKelleriscorrectinarguingthatcharityisnotoptional,

29butheerrsinidentifyingthenature

ofitsrequirement.Whileneithercharitynorjusticeareoptional—botharecommandedby

God—theydifferradicallyonacrucialpoint:inthesortsof‘claim-rights’eachtrigger.Witha

justiceclaim,adutyistriggeredwhichcanbecalleduponbythewrongedpartyashisorher

‘right’.Hehasanactual‘claim’.Thewrongedpartynotonly‘requests’satisfaction,but

legitimatelycan‘demand’it—eitherforapieceofproperty(oritsequivalent),somemoney,

anactrestoringarelationshiporcarryingoutapromise—whichtheotherpartymusthonor.

Itisotherwisewithgrace/charity/generosity.Charity/kindness/generositymayberequested

bythereceivingpartybutthespecificthingrequested—whetherproperty,money,some

restorativeact—cannotitselfbeclaimedordemandedasa‘right’;itisa‘wish’ora‘request’.

Thisisveryunlikejustice-claims.

Thisisperhapsclearestintherealmof‘forgiveness’.Wecannotclaimforgivenessasa‘right’

fromanyone—whetherGodorhuman—whenwehavewrongedthem.Wecanask,request,

pleadandhopeforit,butitisnotoursbyright.Justice-styleclaimsforour‘rights’aresimply

irrelevantatthispoint.OnlythinkoftheChristian’sredemption-relationshipwithChrist:Itis

afreely-given,grace-basedforgivenesswhichisthepolaroppositeof‘justiceright’whichwe

candemandassomething‘owed’.

Andyet,Wallis,Keller,andForsterarerightinpointingoutthatfortheChristianacting

beyondjustice—whetherforgiving,beinggenerous,andcharitable—isnotjustoptional;itis

aduty.TheChristianphilosopherNicholasWolterstorffpuzzledoverthisduty-that-triggers-

no-rightsaspectofforgivenessinhisbookJustice.Thisaspectofforgivenesswasespecially

17

puzzlingtoWolterstorffgivenhisbook’sgeneralthesisthat‘toeveryclaim-rightthereisa

correlativeduty’;30thatis,thatyoucannothaveobjective‘rights’ifyoudonotequallyhave

objective‘duties’fromwhichtherightssteminthefirstplace.31Theybelonginseparably

together.Accordingly,Wolterstorffconfessedhimselfpuzzledbytheactofforgiveness.Here

thereseemedtobeadutyontheoneside(theforgiver’s)unattendedbythereciprocating

rightontheother(theforgiven’s).Wolterstorffwrites:

Itappearsthatourtheorycommitsustodenyingtheexistenceofdutiesofcharity,

paradigmaticofsuchdutiesbeingthedutytoforgive.Amalefactordoesnothavea

rightagainsthisvictimtobeingforgivenbythevictim.Thevictimwouldnotwrong

themalefactorif,insteadofforgivinghim,hesubjectedhimtoanger,blame,and

appropriatehardtreatment.Itappearstofollowthattherecanbenodutytoforgive

and,moregenerally,nodutiesofcharity—adutyofcharitybeingadutytotreat

someoneacertainwaywhenthatpersondoesnothavearightagainstonetoone’s

treatinghimthatway.32

ThispuzzlesWolterstorffbecause,hisbasicthesisbeingtheinseparabilityofrightsand

duties,ifthereisnoactualrighttoforgiveness—asheconcedes—thenequallytherecanbe

nodutytoforgive.But,theproblemis,WolterstorffknowsthatthereissuchaChristian

duty;bothadutyofforgivenessinparticularandcharityingeneral.Hereishowhesolveshis

dilemma:

Thesolutiontothepuzzleisrightinfrontofus.Thedutytoforgive,whenonehas

suchaduty,isathird-partyduty.Whensomeonevalidlycommandsmetoforgive

someonewhohaswrongedme,itisnotthemalefactorbuttheoneissuingthe

commandwhohasarightagainstmetomyforgivingthemalefactor;

correspondingly,mydutytoforgiveisnotadutytowardthemalefactorbutaduty

towardtheonewhovalidlycommandedmetoforgive.Neitherbeforenorafterthe

commanddoesthemalefactorhavearightagainstmetomyforgiveness;neither

beforenorafterdoIhaveadutytowardhimtoforgivehim.Ontheassumptionthat

JesuswasspeakingonbehalfofGod,itistowardGodthathisdiscipleshaveadutyto

forgivethosewhowrongthem,nottowardthosewhowrongthem.AnditisGod

whohasarightagainstthem,notthemalefactors,totheirforgivingthemalefactors.

Isuggestthatdutiesofcharityingeneralarethird-partyduties.33

IncontrasttoWolstertorff,Wallis,Keller,andForsterseemtothinkthatonlyifanactcanbe

categorizedas‘justice’—dutiestowhichtheotherpartieshavearight—thenonlyisitaduty

forChristians.Thisisoneofthereasonstheyseektocategorizehelpingactivitiesforthe

weakandvulnerableas‘justice’.Butsurelythisistoallowjusticetoswallowupalltheother

virtues.Christianshavemanyotherdutiesofequalweightbesidesthoseofjustice:charity,

generousgiving,forgiving—allaredutiesweoweGod,evenifourfellowmancannotclaim

themastheirjust‘right’.

ThisisevidentintheparableoftheGoodSamaritan.Theparabledoescertainlyencompass

justiceissuesandjusticeclaims,buttherelevantpointhereisthatthedutyJesusfocuseson

18

isnotajusticeduty.Jesustellsthisparabletoillustrateourdutyto‘Loveyourneighboras

yourself’(Luke9:27).Itisanon-optionalcommandofthelaw:‘Dothisandyouwilllive,’

Jesussays(v28).Butitisfarmorethanajusticecommand.Therobbedmandidindeedhave

ajusticeclaim,butonlyagainsthisrobbers.TheSamaritanwasnotconstrainedbyjustice;

ratheritwas‘pity’—‘whenhesawhim,hetookpityonhim’(v34).Theinjusticeremained:

neitherweretheSamaritan’sgoodsreturnednorwerehispersecutorspunished.Butthe

consequencesoftheinjustice—thepainandsufferingheendured—werealleviated.This

wasnotjusticeatwork;thiswasGod’scompassionondisplay.‘Goanddolikewise’,weare

told(v37).

1.4.5The‘sowhat’question:VictimizationandlegalismProperlycategorizingthebiblicalcalltohelptheweakaseitherjusticeormercyisnomere

theoreticalandacademicargumentaboutarcanedictionarydefinitionsofwords.Itmakesa

practicaldifference.Thereisatemptationtodaytoturnall‘needs’into‘justicerights’,rights

whichare‘owed’totheneedy.Butthebiblicalpictureofjusticeclaimsseemsquite

different,involvingnotallneedsbutonlycertainkindsofneeds.

So,forinstance,inDeuteronomy16:18-20and17:8-9,alongwithLeviticus19:15,weread:

YoushallappointjudgesandofficersinallyourtownsthattheLordyourGodis

givingyou,accordingtoyourtribes,andtheyshalljudgethepeoplewithrighteous

judgment.Youshallnotpervertjustice.Youshallnotshowpartiality,andyoushall

notacceptabribe,forabribeblindstheeyesofthewiseandsubvertsthecauseof

therighteous.Justice,andonlyjustice,youshallfollow,thatyoumayliveandinherit

thelandthattheLordyourGodisgivingyou(Deut16:18-20).

Ifanycasearisesrequiringdecisionbetweenonekindofhomicideandanother,one

kindoflegalrightandanother,oronekindofassaultandanother,anycasewithin

yourtownsthatistoodifficultforyou,thenyoushallariseandgouptotheplace

thattheLordyourGodwillchoose.AndyoushallcometotheLeviticalpriestsandto

thejudgewhoisinofficeinthosedays,andyoushallconsultthem,andtheyshall

declaretoyouthedecision(Deut17:8-9).

Youshalldonoinjusticeincourt.Youshallnotbepartialtothepoorordefertothe

great,butinrighteousnessshallyoujudgeyourneighbor(Lev19:15).

Quiteclearly,general‘needs’—howeverreal—donotautomaticallyequaljusticeclaims.The

Scripturehereactuallyrejectsaperson’spoverty—whichbydefinitionisthestateofbeingin

need—asbeingthecentralissueofajusticeclaim.Itevenforbidsajudgetotakethatinto

consideration.Justiceclaimswerefarnarrowerthangeneralneeds;theyinvolvedissues

suchashomicide.AnIsraelitecouldnotgotoajudgeanddemandthathisneighborhand

overacoworagoatasajustice-right.

Thepracticalproblemwithinflatingjusticebyturningallourneedsinto‘rights’,istwo-fold:

spreading‘victimization’inothersandlegalisminourselves.Whenallourneedsbecome

19

others’responsibilitywhichwemustdemandinjustice,thenwehaveturnedourselvesinto

victims.Victimsaredominatedbythesenseofpowerlessness,helplessness,andtheview

thatothersareboththefaultandthesolution.34Personalresponsibilityisabandoned;

society‘outthere’isresponsible.Andwhenandifsocietyresponds,ratherthanitbeingmet

withprofoundgratefulness,itisinsteaddismissedwithashrugoftheshoulderswhichsays,

‘Ofcourse,thisisonlymydue.’Thisispoisonous.

Moreover,theproblemisnotsimplywhatarights-mentalityproducesinsociety,butwhatit

triggersinourselves:legalism.Thegrace-natureofGod—whichgladlygiveswherethereare

norights—isobscured.OurrelationshipbothwithGodandoneanotherbecomesatit-for-

tatjusticeequation,ratherthanoneofgenerousgivingandthankfulreceiving.Inour

relationshipwitheachother,allourclaimsbecome‘demands’ratherthan‘appeals’.Thistoo

ispoisonous.Ajustice-orientationisawonderfulthing.Butletitoverrunitsbounds—

whethergenerallyinlifeormoreparticularlyintheeconomicrealm(Wallis,Keller,and

Forster’sfocus)—anditdistortsamoreholisticviewoflife.

AmoreholisticviewislaidoutbyJesusinMatthew20:1-16,aparabledescribingwhat‘the

kingdomofheavenislike’.Itsentirepointisthatthekingdomconcernsfarmorethan

justice,generosityplayingaleadingrole.Now,fromajustice-viewpoint,onecanhavemuch

sympathywiththelaborersintheircomplaint:Theyhadworkedsince9:00inthemorning,

had‘bornetheburdenoftheworkandtheheatoftheday’(v12)andyethadreceived

exactlythesamepayasthosehiredmuchlaterat5:00intheevening.Thatdoesnotsound

just,atfirstglance.Jesusanswerwasthree-fold:first,thatfromajustice-viewpointhewas

‘notbeingunfair’becausehewasactinginstrictaccordwiththeiragreement(v13).

Secondly,hewarnedthemtobeware,onviewingtheinequalityofGod’sdistributionof

largesse,ofmistakingtheirapparentlyrighteousindignationfortheenvyitreallywas(v15).

Lastly—andherewastheheartofhisanswer—herespondedthathe‘hadarighttodowhat

Iwant’,andthatwhathewantedwastoactgenerously(v15).Generosity,goingbeyondthe

limitsofstrictjustice,waswhatthekingdomofheavenwasallabout.Thisiswhatthe

kingdom‘islike’.

Generosity,notmerelystrictjustice,markshowGoddealswithusandhowweshoulddeal

withoneanother.WhenWallis,Keller,andForsterseek,albeitwiththebestofmotives,to

replacethisgrace-basedgenerositywithanemphasisonjusticeasthebasicdriverinsocial

ethics,theyendupinadvertentlydistortingakingdom-of-heavenethic.Theyareright,of

course,ininsistingthatGodisaGodofjusticeandthatjusticemustplayahugepartinthe

waywedealwithpeople.Theyarealsorighttoinsistontheimportanceofhelpingtheweak

andonthisbeinganactualdutyforChristians.However,itisadutyfoundnotsimplyinstrict

justice,butinthebroadersortofrighteousnessthatmakesupthekingdomofGod.

Christiansneed,inouracts,topursuebothrighteousness-as-justiceandrighteousness-as-

grace/generositywhile,inourtheology,resistingconfusingtheonewiththeother.

20

2.0Righteousbusiness

2.1Introduction

Justice.Righteousness.Scriptureoftentreatstheseassynonyms.Yeteachisdistinct.Tobe

justmeansonehasavoidedbreakingthelaw,andhasfulfilledthelaw.Itconveysan

absenceofculpability.Righteousness,bycontrast,impliesalarger,fullerstandardof

behavior.Itsubsumesjustice,butaddsthelove-motivatedbehaviorsthatrepresentthevery

heartofGod’skingdom.Righteousnessisahigherstandardthanjustice,applicabletothose

with‘earstohear’.WeseethisdistinctionplayoutquiteclearlyinScripture’sguidanceto

businesspeople.

TheBiblehasquiteseriousthingstosaytoemployersregardingjustcompensationof

workers.Godfrequentlyandemphaticallycondemnsbusinesspeoplewhotakeadvantageof

theirworkers,particularlythroughexploitivecompensation:

‘Whyhavewefasted’,theysay,‘andyouhavenotseenit?Whyhavewe

humbledourselves,andyouhavenotnoticed?’Yetonthedayofyourfasting,

youdoasyoupleaseandexploitallyourworkers(Isa58:3,NIV;emphasis

added).

Look!Thewagesyoufailedtopaytheworkerswhomowedyourfieldsare

cryingoutagainstyou.Thecriesoftheharvestershavereachedtheearsof

theLordAlmighty(James5:4,NIV;emphasisadded).

ThenIwilldrawneartoyouforjudgment.Iwillbeaswiftwitnessagainstthe

sorcerers,againsttheadulterers,againstthosewhoswearfalsely,against

thosewhooppressthehiredworkerinhiswages,thewidowandthe

fatherless,againstthosewhothrustasidethesojourner,anddonotfearme,

saystheLordofhosts’(Mal3:5,ESV;emphasisadded).

Godplainlyconsidersoppressivelylowwagesanegregiousviolationofhismoralorder,right

uptherewithsorceryandadultery.Infact,theversesthatfollowMalachi3:5makeclear

thatemployerspayinginadequatewagesare,inGod’sview,stealingfromtheirworkersjust

asmuchasthosewhodon’tfulfilltheirtitherequirementsarestealingfromhim.Thismeans

thatpayingone’sworkerspoorlyissomethingGodtakesveryseriously—asamatterof

justice.Itisworthnoting,aswell,thatinalltheplaceswhereGodexcoriatesbusinesspeople

forexploitivewagesthereisnottheslightesthintthatheconsiders‘butthat’swhatthe

marketallows’anexculpatoryexcuse.

Thatallsaid,nowhereinScripturedoesGodofferclearguidanceastowhatheconsidersan

appropriate‘minimumwage’.Why?Inparttheansweristhatasking‘Whatistheminimum

wageIcanpayandnotbeguiltyofexploitation?’issimplythewrongquestion.It’slike

asking‘HowlittlecanIdoandstillhaveagoodmarriage?’or‘WhatistheleastIcandoand

stillgetintoheaven?’Alltheseimplythatonehasmissedtheunderlyingmessage.

21

2.2Sharedrewards

Butthereisanotherreason,anditisherethatwemovefromthearenaofjustice—

applyingtoallemployers—intothatofrighteousnessforthosewith‘earstohear’.In1

Corinthians9:9-10,theApostlePaulspeaks(inpart)directlytobusinessowners:

ForitiswrittenintheLawofMoses:‘Donotmuzzleanoxwhileitistreading

outthegrain.’IsitaboutoxenthatGodisconcerned?Surelyhesaysthisfor

us,doesn’the?Yes,thiswaswrittenforus,becausewhoeverplowsand

threshesshouldbeabletodosointhehopeofsharingintheharvest.

Forpurposesofthispassage,itishelpfultounderstandthatoxenwereviewedassimplya

particularkindoffarmworker.Oxenperformedavarietyoftasksonbehalfoftheir

owner/employerwho,inturn,madesuretheywerefedandwatereddaily.Whichmeans

thedefaultcompensationforoxenfarmworkerswasa‘livablewage’inexchangefortheir

labor.

ButGodconsidersthisinsufficient.Instead,hecommandsthatwhenoxenaretreadingout

thegrainatharvest,theybeallowedtoeatwhateversupplementalgraintheywant.Inother

words,Godsaystheymustbeallowedtoenjoy‘bonus’feedingsoverandabovethenormal

feedings(wages)providedbythefarmer.PaulthenmakesclearthatGod’srealreasonfor

thiscommandistoinstructemployers—employersofoxen,yes,butprimarilyofhuman

workers,thosehiredtoplowandthresh—thatallwhohelpproduceaharvestaremeantto

shareintheupsiderewardsofthatharvest.InfactthethrustofPaul’steachingisthatGod

considersthisshared-rewardsprinciplesoimportant,andmeansitsapplicationtobeso

pervasive,thatforemphasisheextendsitsreacheventolowlyoxen.

Andbecausefarmingwastheprimarybusinessactivityoftheday,GodandPaulwerenot

instructingfarmersuniquely.Rather,theywereprovidingafoundationalprincipleforevery

businessowner:Allthosewhocontributetobusinesssuccessshouldshareinitsrewards,ie,

theyshouldshareintheupsideofbusinesswealthcreation.

ToGod,itissimplejusticethatemployersavoidthelowwagesthatexploitworkers.But

righteousnessrequiresmore.Righteousness—thetruebehavioralstandardforGod’s

kingdom—requiresthatallwholaborshareappropriatelyintheupsiderewardsoftheir

work,meaningthatgenerousprofitand/orequity-sharingisthestandardforallthose

employerswith‘earstohear’.

2.3Gleanings

GleaningsisasecondarenainwhichGodcounselsbusinessownersinrighteousness,not

merejustice.AttheestablishmentofthenationofIsrael,Godgavethiscommandtothe

agriculturalbusinessownersoftheday:

22

Whenyoureaptheharvestofyourland,donotreaptotheveryedgesof

yourfieldorgatherthegleaningsofyourharvest.Donotgooveryour

vineyardasecondtimeorpickupthegrapesthathavefallen.Leavethemfor

thepoorandtheforeigner.IamtheLordyourGod(Lev19:9-10,NIV).

Thenforemphasis,GodrepeatsthesamecommandinLeviticus22.

Butunlockingthefullersignificanceofgleaningsrequirestwofurtherunderstandings.First,

commercialfarmswerethechiefmeansofwealthcreationinancientIsrael.Landedfarmers

werenotmerelyfarmers,theywereprivilegedownersoftheprimarybusiness(wealth-

creation)enginesoftheirday.Understoodmorebroadly,therefore,Godbroughtthe

gleaningsmandatenotsimplytofarmers,buttothosewhocontrolledtheenginesofwealth

creation.Hewasforgingadirectconnectionbetweentheneedsofthepoorandthe

predominantwealth-generatingbusinessesoftheday.

Secondly,andmostimportantly,thereisagiantloopholeatthecenterofgleanings.Inboth

placeswhereGodestablishesgleanings,hecarefullyrequiresfarmerstoleavetheedgesof

theirfieldsunharvested—andneverspecifiesthesizeoftheunharvestedborder.Shoulditbe

sixinches?Sixfeet?Sixtyfeet?ThismostcriticaldetailseemstohaveentirelyescapedGod’s

attention.

ItisasifGodwenttoallthetroubleofestablishingtithingforhispeople,butforgotto

specifyapercentage.OrestablishedtheSabbath,butfailedtomentionthatworkwas

forbidden.Thosewouldbeequivalentoversights.Sowhythisparticularomission?Whatis

goingonhere?Let’stakeacloserlook.

Gleaningswasnotsimplyaboutredistribution.Itwasn’tsimplyabouttaxingbusinesses,or

businesspeople,toprovideforthepoor.Rather,withgleaningsGodforgedadirect,

experientialconnectionbetweenbusinesspeopleandthepoor.Letuspicturehowthis

playedout:

Afarmer/businesspersonstandsinoneofhisfields,overseeingtheharvestingeffortofhis

employees.Hethinksbacktotheriskandeffortinacquiringthisfield,plowing,planting,

tending,allthewhilenotknowingwhethertherainswouldcomeorthelocustswouldstay

away,nowthougharichharvestisbeinggathered.

Thisisapregnantmoment.Thebusinessengineisproducingitsrewards,andthereisan

invisiblequestiononthetable:Whoshouldrightfullyshareintheserewards?Tothe

businessperson,alltoooften,thequestionisimplicitbecausetheanswerisobvious:the

rewardsaremine!Ihadthevision.Itooktherisk.Ilaboredlongandhard.Ofcourse,Inow

deservetherewards.

Andthenthefarmerglancesovertotheedgeofthefieldandseesseveralofthepoorest

membersofthecommunitygatheringthegleanings.Hethinkstohimself,withoutthe

23

gleaningsfrommyfield,thesepeoplewouldprobablybeforcedtobeg.Theymighteven

starve.Andveryoften,aheartsofteningandevenaheartandvisionrecalibrationbegins.

Thefarmer/businesspersonthinks:youknow,thatmakesmefeelgood.Infact,itmakesme

feelproudtoseethatalltheriskandeffortofrunningmybusinessisdoingmorethan

fatteningmypurse.Viagleanings,mybusinessisdoingsomethingimportantandgoodfor

theneediestmembersofmycommunity.Asaresult,myentirecommunityisstrengthened

andblessed.

IbegintoseethatthisbusinessengineIrun,andthisbusinessvocationIpursue,iscapableof

morethanmerelygivingmeandmyfamilyagoodlife.Itiscapableofgivingagoodlifeto

mycommunity,evenmysociety.And,asIthinkaboutit,thatisthewayitshouldbe.

Afterall,Ididnotcausetherainstocome,thelocuststostayaway,ortheseedstobearfruit.

Goddidallthat.Sothisharvestisreallythefruitofapartnershipbetweenmyeffortsandthe

goodnessofGod.Itisonlyright,therefore,thatthoseGodwantstobless—thepoorand

marginalizedespecially,andmycommunitygenerally—shareintherewardsofhisandmy

partnership.

ThistransformationofheartforthebusinesspersongivesinsightintoGod’sdeeperwisdom

andintentforgleanings.Godwasaddressingtwoverydifferentpovertyproblemsfortwo

verydifferentgroupsofpeople.Onegroupwastheeconomicallyimpoverished—thosewho

hadbeenpushedtothemarginsofthesocio-economicsystem.Theyneededanopportunity

toprovideforthemselves,anopportunitynotavailablethroughthenormalworkingsofthe

economicsystem.Gleaningsconnectedtheirneeddirectlytothebusinessenginesofthe

day.Indoingso,gleaningseffectedaresourceandopportunityreallocationthatwas

considerablymorepotentandscalable,anddignity-preserving,thanpersonalcharity.

ButthatwasnottheonlypovertyGodtargeted.Businesspeoplefaceadifferentpoverty

problem.Theveryriskandhardworkinherentinstartingandrunningabusinessincline

themtowardselfishnessregardingitsrewards.AndGodknowsthatselfishness,left

unchecked,inevitablyimpoverishesthesoul.Likeacancer,itchokesthelifeoutof

relationships,andeventuallychokestheverylifeoutoflife.

ButGodalsoknewthatmanybusinesspeople,seeingfirsthandthepoorbeingblessed

throughthefruitsoftheirbusiness,wouldbegintoexperienceatransformationofheartand

vision.Theywouldlearnjusthowgooditfeelstohavetheirhardworkserveapurpose

greaterthanself-interest.Ideally,theywouldbegintoseetheirbusinessesascapableof

bringingaboutnotmerelythegoodlifeforthemselves,butthegoodsociety.

But—andthisiscritical—ifGodhadspecifiedthesizeoftheunharvestedportionofone’s

fields,mostbusinesspeoplewouldhavesimplytreatedgleaningslikeatax.Itwouldhavefelt

likesimplyonemoreonerouslevy—a‘costofdoingbusiness’bestpaidandforgotten.

Instead,bymakingeachlandownerdecidewhatportionofhisharvesttoallocatetothe

poor,Godmadeexplicitthechoicetobegenerous(ornot).Eachbusinesspersonhadto

24

cometogripswithjusthowmuch,orhowlittle,oftherewardsofhisbusinesswouldhelp

careforthemostvulnerablemembersofthecommunity.

Nodoubtforsome,eachyeartheamountleftforthepoorwastrivial—amerefootortwo

attheedgeofthefield.Greedhadalreadyworkeditshardeningeffect.Butforothers,the

yearlygleaningsdecisionplayedoutdifferently.Itmayalsohavestartedsmall,justacouple

offeet.Butastheysawthemostvulnerablemembersoftheircommunityhelped,their

heartsexpanded.Nextyeartheborderwaslarger,andlargeragainthefollowingyear.

Eventually,astheygainedavisionfortheirbusinessblessingmany,thebordermayhave

beentwenty,orthirty,orevenfiftyfeetwide.

Oneformofpovertyrequiredresourcereallocation;theotherrequiredheartrealignment.

Gleaningstargetedboth.Itwas,andremains,God’sradicalplantobringtherich(andtheir

businessengines)andthepoortogethertosolveeachother’smutualpoverty—andprosper

thehumancommunityintheprocess.

Godintentionallyforgedadirectconnectionbetweenbusinessenginesandthepoor.

Businessesarethecreatorsofeconomicwealthandopportunity—preciselytheresourcesof

whichthepoorareindesperateneed.Viagleanings,Godmadebusinessenginesthe

primarymeans(economicandopportunity)ofprovisionforthepoor.

Itiseasytomisstheessencehere.Goddidnotsaytothebusinessowners,‘Onceyouhave

harvestedtheeconomicrewardsofyourbusinessefforts,Iwantyoutopassaportionof

thoserewardsalongtothepoor.’Rather,Goddidsomethingmorepointed,moreradical.He

saysinsteadtothefarmer/businesspeopleofIsrael,‘Iwanttomakeadirectlinkbetween

yourbusinessengineitself—yourcommercialfarmingoperation—andmeetingthe

economicandopportunityneedinessofthepoor.’

Note,again,thatGodcouldeasilyhavefoundalessdirectwaytoleveragethewealth

generationofbusinessestoassistthepoor.Buthedidnot.Rather,viagleanings,God

broughtthepoorandthebusinesspersonintodirectcontact.

3.0Justiceandhumantrafficking

‘Charity’isthegenerositythatalleviatesneedsthatareimmediate.‘Justice’isthe

processbywhichgenerosityconfiguresourwaysofprovidingeducation,delivering

healthcare,doingbusiness,andcreatinglawsthatlessentheneedforcharity.There

willalwaysbeimmediateneedseveninthemostjustofworlds.Charityisthemore

attractivegenerosity.Weseeimmediateresultsforthebetterandweenjoy—here

andnow—thegratificationthatcomesfromdoinggood.Justiceislessattractive

becauseitusuallycallsforpersonalandcommunalchange,andwearecreaturesof

habit.35

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3.1Wilberforceandtheabolitionists

Inthe1700stheslavetradewaswidelyacceptedandlegal.Itwas,infact,amajorbackbone

oftheeconomyoftheBritishEmpire.Itwasbig,organized,andtransnational.

Indeed,‘ThisSlaveTradewastherichestpartofBritain'stradeinthe18thcentury....

Between1750and1780,about70%ofthegovernment'stotalincomecamefromtaxeson

goodsfromitscolonies.’36Everyonewasatthetrough,profiting—theshipowners,the

plantationowners,thefactoryownerswhohadamarketfortheirgoods,andtheWest

Africanleaderswhowereinvolvedinthetrade.

WilliamWilberforceandtheClaphamgroupdecidedtofightthiseviltrade.Theychoseto

attackthesystemicissue—thelegalityoftheslavetradeandslavery.Tothatendthey

organizedadecades-longcampaignfocusingonjustice,aimingatarootcause.Theyworked

politicallytochangeunjustandungodlylawsthatpermittedthedehumanizingtrade.

Theycouldhavechosenaneasierrouteofawarenesscampaignsandaboycottofsugarfrom

plantationsinJamaica,buttheyknewsuchinitiativesinthemselveswouldnotfreethe

slavesorbringaboutlastingchange.Thefeel-goodfactormayhavebeenhigher,butthe

long-termoutcomeswouldhavebeenmeager.

Todaytheslavetradeandslaveryareillegal,butnotdead.Humantraffickingismodern-day

slavery,anditisalucrativeandevilbusiness.JustlikeWilberforceandhiscolleagues,we

needtoaskwhatthesystemicissueistoday—andweneedtofightforjusticeforthose

caughtwithinthiseviltrade.Butfirst,whatishumantrafficking?

3.2Whatishumantrafficking? HumantraffickingfindsitslegaldefinitionintheUNProtocoltoPrevent,Suppress,and

PunishTraffickinginPersons(2000).37Thisdefinitionhighlightsthreeprimarycharacteristics

ofthecrime:act,means,andpurpose.The‘act’oftraffickingmayincluderecruiting,

transporting,orharboringpeople,bycoercionorinappropriatemeans,forthepurposeof

exploitation(gainingandkeepingthemoneyfortheirlabor).

Althoughthemostprevalentformofhumantraffickingissexualexploitation,humanbeings

arealsotraffickedfortheirlaborandfortheirorgans.Womenandchildrenaremost

vulnerabletoeverytypeofexploitation.Althoughthephenomenonofexploitationsees

regionalvariations,poverty,sexism,andracismcreatevulnerabilityacrosstheglobe.

TheGlobalSlaveryIndexestimatesthat45.8millionpeoplewereenslavedgloballyin2016.

Accordingtothereport:

Thosecountrieswiththehighestabsolutenumbersofpeopleinmodernslaveryare

India,China,Pakistan,Bangladesh,andUzbekistan.Severalofthesecountries

26

providethelow-costlabourthatproducesconsumergoodsformarketsinWestern

Europe,Japan,NorthAmericaandAustralia.38

Sextraffickinginparticularrakesinenormousprofits.TheInstituteforFaith,Work,and

Economicspointsout:

Thereasonwhysextraffickingpersistsisstraightforward:immenseprofitabilitywith

minimalrisk.Anetprofitmarginofover70percentmakessextraffickingoneofthe

mostprofitablebusinessesintheworld.Itisbecomingincreasinglyeasyand

inexpensivetoprocure,moveandexploitvulnerablegirls.39

Indeed,sextrafficking‘isoneofthemostflourishingandprofitablebusinessesworldwide,

oftenquotedasthethirdmostprofitablebusinessfororganizedcrimeafterdrugsandthe

armstrade.’40

Thisisawrongthatcannotbeignored.Godcommandshispeopleto‘seekjustice,rescue

theoppressed,defendtheorphan,pleadforthewidow’(Isa1:17-18),callingustobehis

agents,empoweredbytheHolySpirit,todemonstrateChrist'slovefortheentireworld.

3.3Fightinghumantrafficking—therootsandthegap

HumanTraffickingiscomplexandsurvivorsneedabridgetofreedom.Thatentails

governments,NGOs,andbusinessworkingtogether.

Formanyyearstheanti-traffickingmovementhasprimarilyengagedpolicymakers,

legislators,advocacygroups,andNGOs,includingChristiannon-profits.Weacknowledge

thattherearestillsomeissuesoflegislationandlawenforcementthatmustbeimproved.

Butthatisnotthesystemicissue,northemajormissingpiecetoday.

Weneedtoidentifyrootcausestohumantrafficking.Oneanswerisunemployment.Places

withhighunemploymentandunder-employmentbecomehigh-riskareas,wheretraffickers

trickandtrapvulnerablepeoplelookingforjobs.Thustherecanbenoadequateprevention

ofhumantraffickingunlessjobswithdignityarecreated.

Likewise,nosustainablesolutionwithdignityhasbeenachievedunlessjobswithdignitycan

beprovidedforsurvivorsofhumantrafficking.Effectivepreventionandrestorationrequire

jobs.Whocancreatejobswithdignity?Businesspeople.Thuswemustengagethebusiness

communitytodevelopallkindsofbusinesssolutiontofightthisinjustice.

Thatunemploymentandpovertycreatesthevulnerabilitytosextraffickingisclearfromthe

truestoriesdocumentedontheUSStateDepartment’ssiteonsex-trafficking:

[KUWAIT]:NicoleleftherimpoverishedfamilytoworkasamaidinKuwaitwiththe

intentionofsendingherearningsbackhome.Forninemonthssheworked

constantly,sufferedphysicalandverbalabuse,andreceivednopay.Whenherwork

27

visaexpired,heremployertookNicoletothepoliceandfalselyaccusedherofapetty

crime.Nicoletriedtoexplainherinnocenceandreportedthatshehadnotbeenpaid

andhadbeenabusedoverthepastninemonths.Thepolicedidnotlistenand

insteadjailedNicoleforsixmonths.Afterhertimeinjail,Nicolewasdeportedand

returnedhomewithoutanycompensation.

[VENEZUELA—TRINIDADANDTOBAGO]:WorkingwitharecruiterinVenezuela,

SarahacceptedajobinanursinghomeinTrinidadandTobago.Shewasthrilledby

thechancetoearnmoremoney,yetnervousthatshehadtoleaveherhomeanddid

nothaveenoughexperienceineldercare.WhenMariaarrivedinTrinidadand

Tobago,sherealizedshehadbeendeceived.Therecruiterinformedhersheoweda

largedebt,andinsteadofworkingatanursinghome,shewasforcedinto

prostitutionatalocalhotelbar.Herrecruiterconfiscatedmostofherearningseach

night.

[CAMBODIA]:AfterLai’sfamilyfellintodebttoloansharks,hermotheraskedherto

helpthefamilyearnmoremoney.Lai,just12yearsold,wasexaminedbyadoctor

andissuedacertificateofvirginity.Hermotherthendeliveredhertoahotelwherea

manrapedherrepeatedly.Fornearlytwoyears,Lai’smothercontinuedtosellherto

makemoneytopayofftheirdebts.Afterlearninghermotherwasplanningtosell

heragain,thistimeforasix-monthstretch,Laifledherhomeandfoundsanctuaryin

aresidenceforsextraffickingvictims.41

Bothsex-traffickingandthepovertywhichcreatesavulnerabilitytoitneedtoconcern

ChristiansbecauseGodisconcernedwithbothaspectsoftheinjustice.

Astotheinjusticeofsex-trafficking,theBibleisclear.Itprohibitsthesaleofhumanbeings

andoffersseverepunishmenttothosewhooffendinthisway.People-stealing,theclosest

modernequivalenttohumantrafficking,wasprohibitedinExodus20andDeuteronomy24,

andconstitutesoneofthethirteencapitalcrimesinDeuteronomy12-26.42

ThestoryofMaya—soldforUSD55byherimpoverishedparentsinNepal,thinkingshewas

goingtodocarpetwork—illustrateswhytheBibletakesthissoseriously.Maya,here,tells

herownstory:

OnceIcametoMumbai,thedalal[trafficker]soldmetoamalik[brothelboss]in

Kamathipura.ThemaliktoldmeIowedhimthirty-fivethousandrupees[USD780],

andImusthavesexwithanymanwhochoosesmeuntilthisdebtisrepaid.Irefused,

andhismenrapedmeanddidnotfeedme.WhenIagreedtodosex,theygaveme

medicinesbecauseIhadaurineinfection.Iwasinthatbungalowtwoyearsand

madesextotwentymeneachday.Therewerehundredsofgirlsinthisbungalow,

manyfromNepal.OnetimeItriedtoescape.Icomplainedtothepolice,buttheydid

nothing.Afewdayslaterthemalik’smenfoundmeonthestreetsandtookmeback

tothebrothel.Themalikputchilipasteonabroomstickandpusheditinsideme.

Thenhebrokemyribswithhisfist.Thegharwali[housemanager,madam]tended

28

mywoundsforashorttime,andafterthistimeIwentwithclientsagain....[After

fouryears]whenIwasstrongIranaway.IwenttoashelternearFalklandRoad.They

toldmeIhaveHIV.Theyhelpedmecontactmyfather,buthetoldmenottocome

home.HesaidIcanneverbemarriedandbecauseIhaveHIV,Icanonlybring

shame.43

Maya’sstoryillustratesascenariotypicaltotraffickingworldwide—whatcreatedtheon-

ramptothisinjusticewasafamily’spoverty.

Afterdecadescombatingexploitationandtrafficking,JenniferRoemhildtTunehagobserves,

‘Legislationisnolongerthebarriertofreedom....Asfarasrescue,theNGOcommunityis

hardatworkonthispart.TheassistancethatNGOsstruggletoprovideislivelihood,jobs

thatcreateoptionsforthefutureandreintegrationintotheworkplaceandcommunity.

That’swhybusinesshassuchacrucialroleinfightingexploitation.’44

3.4Useyourbusiness

Whybusinessandnotanon-profitresponse?Businessrespondstoarootcause(joblessness)thatcreatesvulnerability,anditisabletotakesurvivorsastepbeyondrestorationtoassistintheessentialtaskofreintegration.RebeccaBender,traffickingsurvivor,saysthat‘beingtraffickedwashard.Survivingexploitationwashard.ButfacinganunknownfuturewithnoresourcesorskillswasthehardestthingI’veeverdone.’45

Whybusiness?

1. Jobshelptorestoredignity—charitydoesnot.DrRichardMollicahasdone

extensiveworkwithvictimsoftrauma.Hisexperienceindicatesthat‘workisthe

compassthatshowsthesurvivorthedirectionheorshemusttaketogetoutofa

psychologicaldeadend.Worknotonlygivessurvivorsanopportunitytoearn

moneyandbeproductive,but[provides]anoverallsenseofpurposeand

value.’46

2. Jobsofferanexcellentcontextfordeepandnecessaryhealingthatcontributesto

restoration.

3. Jobsofferhope,andafuture.Providingforone’sownneeds,family,andeven

contributingtocommunitywellbeinglaysthefoundationforanewlife—the

essenceofreintegration.

Twoexamplesoutofmany,OutlandDenimandNightlightDesign,illustratesbusiness’

potential.

3.4.1OutlandDenimOutlandDenimfounderJamesBartletraveledtoCambodiaandThailandwiththeChristian

rescueoperation,DestinyRescue,toseetheissuefirst-hand.Bartlerecounts:

29

There...Iwitnessedayounggirlwhereitlookedlikeitmayhavebeenherfirst

night;shewasscaredandintimidated.Thatwastheturningpointforme.Iaskedthe

guysthatIwaswithwhatwecoulddoforher,andtherewasnothing.Everywhere

therewereunderagegirlsworkingforsex;itwasprettyconfrontingknowingthatthe

littlegirl’slifewaschangedforever.IhavetwolittlegirlsandIthought,forwhatever

reason,herfatherwasn’ttheretotrytosaveher.ItwasdeepinsidethatIknewIwas

meanttofightforthesegirls.47

Hedecidedthatcreatingworkwasthemostpracticalsolutionhecouldofferfortrafficked

women.48Offeringemploymentthroughmakingjeanswastheplan—eventhoughheandhis

wifeknewlittleaboutthedenimbusinessatthetime!Theystartedoffasanot-for-profit,

buthesaystheydiscoveredthat‘thatwasnotworking;itwasnevergoingtobesustainable.

Wetooktheformtoa“forprofit”businessandwecallit“profitforpurpose”,andit’sbeen

thebestthingwe’veeverdone.’49

OutlandDenimbeganin2011andnowemploys31Cambodianwomen.50Anditischanging

women’slives:

Justbypayingalivingwage,evenwithouttheeducationelement,wasenoughfor

womentobuildhousesfortheirfamily....Byempoweringthem,theydon’tbecome

reliantonus,theyactuallyjustbecomestaffwithgreatworkethicandamazingskills

inlotsofareas,notjustasaseamstress.Thatbringsrealchange.We’veonlyhadtwo

girlsleavesincewefounded,andthey’vebeenabletogetjobsinfacilitieswith

supervisorsbecausethey’vebeenupskilled.

Onegirlboughtricefieldsandboughtasisterbackwhowaspurchasedbyaman.

Anotherstorythatwarmsmyhearteverytimeisthatoneofthegirlshelpedset

someoneelseupinabusinessbybuyingherinitialfabricandthingslikethat.So,to

me,thatsayswearewinning.It’sapayitforwardmentalitythesegirlsaregetting.51

3.4.2NightlightDesignNightlightDesignisanotherbusinesscreatedtohelpwomenescapethesextrade.Annie

DieselbergwenttoBangkokin1994withherhusbandandfourchildrentoworkwiththe

urbanpoor.Listeningtoexploitedwomenturnedhertoanewdirectionin2005—business

asmission.Sheexplains:

Itstartedwithconversationswithwomeninbarswhotoldmetheydidn’twanttobe

thereandiftherewasanythingelsetheycoulddotheywouldhavechosenthat....I

startedwiththeideathatNightlightwouldbejustvocationaltraining.ButwhenI

listenedtothewomen’sstoriesIrealizedthatwhattheyreallywantedwasasecure

job.52

Anniefoundthatanotherkeycomponentofcreatingemploymentforthesewomenwasnot

thesecurityitprovided,butalsothedignity:

30

OneofmyheartstoriesthatdrivesmeisawomanImetwhenshewasstillin

prostitution.Shetoldmethatsometimesshedidnotknowifshewasstillahuman

beingsoshecutherself.Shesaidifshesawbloodandfeltpainsheknewshewasstill

alive,stillhuman.WhenshestartedmakingjewelryatNightLightshesaidtome,

‘Annie,IusedtocatchmyselfwithmyheadlowbecauseIwassoashamedofwhoI

wasandwhatIwasdoing.NowIcatchmyselfwithmyheaduphighbecauseIam

proudofwhatIamdoing.’53

Herethenisthechallenge.Itisnotenoughtotakeapositionagainsthumantrafficking.

Entrepreneurswithaheartareneeded.Jobsareessentialintheprocessoffreeingslaves

andrestoringhumandignity.AccordingtotheTrustConferenceAction,‘Withoutsafe

employment,80%ofsurvivorswillgetre-trafficked.’54

3.5FreedomBusinessAllianceHumantraffickingisahugeandhugelyprofitablecrime,connectingcriminalorganizations

aroundtheworld.Itisbig,organized,andtransnational.Ontheotherside,mostofthose

combattingtraffickingareinthenon-profitsector;andthegroupsrespondingareoften

small,localandpoorlyconnected.Weneedtodevelopstrategiesandinitiativesfocusedon

businesssolutionstohumantrafficking,andtheymusthavethecapacitytobe(orbecome)

big,organized,andtransnational.

In2012,theBusinessasMission(BAM)GlobalThinkTankassignedaworkinggroupto

explorebusinesssolutionstohumantrafficking.Thegroup’sreportnotesthat:

Traditionally,businesseshavebeenrelegatedtoparticipatinginanti-traffickingwork

asthefundingsourcefortheworkofnon-profits.However,businessasmission

(BAM)entrustsbusinesswithmuchmorethansimplyfundingnon-profitwork;the

businessitselfbecomesthevehicleofchange.Assuch,bothnonprofitandfor-profit

strategiesareintegraltosuccessinanti-traffickingwork.Bycombiningthenecessary

componentsofeconomicproductivityandholisticministry,thestaggeringnumbers

ofpeoplecaughtinthetradecanbereducedthroughthepowerfulresponseof

freedombusiness.55

Thegroupidentifiedbusinessesthataimatprovidingsolutionstohumantrafficking,

particularlybyprovidingjobsforpreventionandrestoration.56In2015thethinktank’s

deliberationsledtothelaunchingoftheFreedomBusinessAlliance(FBA),aglobaltrade

associationthatbelievesbusinesscanbeapowerfultoolintheholisticrestorationof

individualsandthetransformationoftheircommunities.

FBA’schieffocusishelpingfreedombusinessestosucceedbyprovidingbusinesstraining

andmentoring,industryresearch,networkingopportunities,information,resources,and

marketplaceconnections.Italsoengageslargercorporations.InJanuary2016,theFreedom

BusinessAlliancewasinvitedtoaddressbusinessleaders(fromcompanieslikeCocaCola,

LifeShape,Oracle,Anthem,Randstad,Deloitte,SalesForce,DeltaAirlines,andInfosys)who

31

wantedtousetheirbusinessexperienceandcorporateinfrastructuretocombathuman

trafficking.FBApresentedthecorporationswithon-rampsforengagement,including:

• allowingemployeestodopro-bonoconsultationwithfreedombusinesses;

• employingvulnerablepeopleineveryplacetheydobusiness;

• trainingfreedombusinessesinbusinessskills;and

• becomingfinancialsupportersoftheFreedomBusinessAlliance

3.6FreedomBusinessForum2017

BusinesseslikeNightlightandOutlandDenim(bothFBAmembers)existbecausejobswith

dignityareaprimaryneedforpreventionofhumantrafficking.Theyarealsonecessaryto

bringrestorationtosurvivorsofmodern-dayslavery.TheFreedomBusinessAllianceexists

tohelpfreedombusinesses—theseandothers—tosucceed.

TothatendtheFreedomBusinessForumwasheldinChiangMai,ThailandinlateAugust

2017.FBAhosted138peoplefrom28countriestonetworkwithotherfreedombusiness

leadersandaccessbusinesstrainingandexpertconsultants.Theeventwasdesignedasa

‘onestopshop’forstrategicsolutionstothechallengesfacingfreedombusiness,andan

opportunitytobuildcommunityforthefreedomjourney.

3.7Movementsofsocietaltransformation57

Fightinghumantraffickingthroughbusinesssolutionsisnecessarybutitisnotaquickfix.

GroupssuchastheFreedomBusinessAllianceareseekingagoodandlastingchange,a

holistictransformationonamacroscale.

Throughouthistorytherehasbeenmovementsofsocietaltransformation.Wecanmention

theProtestantreformation,Wilberforceandtheabolitionists,thesuffragettes,andtheCivil

RightsMovementintheUS.

Lookingatthesemovements,onecanobservesomecommonthemes.Thegroupsoften

startedasasmallminoritywithasharedvisionandcommonvalues.Theyconnectedwith

oneanother,builtacriticalmass,andhadacommendabletenacity.

Thefreedombusinessmovementhasthepotentialtobecomeamovementofsocietal

transformation.Thevisionisclearandthevaluesareshared.

Pursuingjusticethroughbusinessandwealthcreation,andgrowingfreedombusinessesto

bringfreedomandachievesocietaltransformationisnotinstantcoffee:takeafewbitsof

BAMthinkingandadesireforfreedom,stirintoabusinessandvoilà—transformation.No,

societaltransformationtakestime.Wewanttosetastageandserveourgenerationinsuch

awaythatitwillbeablessingformanygenerationstocome.

32

Appendix

ConsultationonWealthCreation(CWC):BackgroundandContextTheCWCwasnotjustanevent.TheConsultationheldinThailand,inMarch2017,wasapart

ofaconsultativeprocess,whichinturnispartofbroader,longer,andon-going

conversationsrelatedtoissueslikethechurch,business,poverty,wealthcreation,and

missions.

Therefore,itisimportanttounderstandthebackgroundandcontextofeachCWCreport.

Theyareimportantpiecesofabiggerpuzzle.Tounderstandthepicturethatisemerging,as

weputthepiecestogether,oneneedstoseesomeoftheotherkeypieces.

TheCWCisyetanotheroutcomeofthehistoriccommitmentsadoptedintheLausanne

Covenantof1974.Here,whilecommittingthemselvestotheimportanceofevangelism,

evangelicalsalsoexpressedrepentancefor‘havingsometimesregardedevangelismand

socialconcernasmutuallyexclusive’.Wealthcreationfortheeconomicbettermentofour

worldisoneofthoseneglectedsocialconcerns;anditisthisthattheCWCaddresses.

AllCWCparticipantswerepresentedwithalistofrequiredreading.Thesereadingsall

relatedtotheCWCassignmentofexploringtheRoleofWealthCreationinHolistic

TransformationofPeopleandSocieties.

TheCWCwaspartlyafollowupoftheLausanneGlobalConsultationonProsperityTheology,

PovertyandtheGospelheldinApril2014.Thus,allneededtobefamiliarwiththeAtibaiaStatement:https://www.lausanne.org/content/statement/atibaia-statement(more

informationbelow).

TheLausanneGlobalConsultationonWealthCreationwasincollaborationwithBAMGlobal,andthussomeofitsworkandreportswereincludedintherequiredreading.

‘WhyBotherwithBusinessasMission’,byMatsTunehaghttp://matstunehag.com/wp-content/uploads/2011/04/Why-Bother-with-Business-as-

Mission-v-18-April-2017.pdf

TheexecutivesummariesofthreeBAMThinkTankReports

• BiblicalFoundationsforBusinessasMission

http://bamglobal.org/report-biblical/

• BusinessasMissionandtheendofPoverty

http://bamglobal.org/report-bop/

• BusinessasMissioninHaiti

http://bamglobal.org/report-haiti/

33

CWCislinkedwiththreeotherglobalconsultationsthatdealtwithsimilarissues,held2004,

2009,and2014.

TheLausanneBAMIssueGroup

ThefirstBAMGlobalThinkTankwasheldundertheauspicesofLausanne.TheBusinessas

MissionIssueGroupworkedforayear,addressingissuesrelatingtoGod’spurposesforwork

andbusiness,theroleofbusinesspeopleinchurchandmissions,theneedsoftheworldand

thepotentialresponseofbusiness.ItsummarizeditsfindingsintheBAMManifesto(2004).Hereareafewexcerpts,toillustrateagrowingconsensusamongleadersthatwealth

creatorsarecalledbyGodtoserveinbusiness.

• WebelievethatGodhascreatedallmenandwomeninHisimagewiththeabilityto

becreative,creatinggoodthingsforthemselvesandforothers—thisincludes

business.

• WebelieveinfollowinginthefootstepsofJesus,whoconstantlyandconsistentlymet

theneedsofthepeopleheencountered,thusdemonstratingtheloveofGodandthe

ruleofHiskingdom.

• WebelievethattheHolySpiritempowersallmembersoftheBodyofChristtoserve,

tomeettherealspiritualandphysicalneedsofothers,demonstratingthekingdomof

God.

• WebelievethatGodhascalledandequippedbusinesspeopletomake

aKingdomdifferenceinandthroughtheirbusinesses.

• WebelievethattheGospelhasthepowertotransformindividuals,communitiesand

societies.Christiansinbusinessshouldthereforebeapartofthisholistic

transformationthroughbusiness.

• Werecognisethefactthatpovertyandunemploymentareoftenrampantinareas

wherethenameofJesusisrarelyheardandunderstood.

• Werecognisethatthereisaneedforjobcreationandformultiplicationof

businessesallovertheworld,aimingatthequadruplebottomline:spiritual,

economical,socialandenvironmentaltransformation.

• Werecognisethefactthatthechurchhasahugeandlargelyuntappedresourcein

theChristianbusinesscommunitytomeetneedsoftheworld—inandthrough

business—andbringglorytoGodinthemarketplaceandbeyond.

• SeealsoBAMManifesto:http://matstunehag.com/wp-content/uploads/2011/04/BAM-MANIFESTO-2.pdf

WheatonConsultation

AglobalconsultationonBusinessasIntegralCallingwasheldinWheaton,IllinoisinOctober

2009.Itbroughttogetherleadersfromtherealmsofbusiness,non-profitorganizations,and

Christianministrywiththeologiansandacademicleadersinbusiness,economics,and

missions.ExcerptsfromtheDeclaration:

34

• Lamentations

• Welamentthatthechurchandbusinessitselfhaveundervaluedbusinessasavehicle

forlivingoutChrist’scalling,andhavereliedexcessivelyonnon-profitapproaches

thathaveresultedindependence,waste,andanunnecessarylossofhumandignity.

• CelebrationofFaithandHope

• WecelebratethegrowingmovementofpeopleseekingtobeusedbyGodandto

deploybusinesseconomicactivityforGod’sKingdom.

• Businesscancreatevalue,providethedignityofwork,andtransformcommunitiesby

improvinglivelihoods.

• BusinesscanbeanintegralcallingtoproclaimanddemonstratetheKingdomofGod

byhonoringGod,lovingpeople,andservingtheworld.

• Businesscanalsoprovideapowerfulopportunityforthetransformationofindividuals

toachievetheirfullpotentialforcreativityandproductivityandtoflourishand

experiencealifeofabundanceasenvisionedbytheKingdomofGod.

• BusinesscanbeusedtohelprestoreGod’screationfromitsdegradedstate.

• Itisourdeepconvictionthatbusinessesthatfunctioninalignmentwiththecore

valuesoftheKingdomofGodareplayingandincreasinglyshouldplayan

importantroleinholistictransformationofindividuals,communitiesandsocieties.

• SeealsoWheatonDeclaration:http://matstunehag.com/wp-content/uploads/2017/05/Wheaton-Declaration.pdf

AtibaiaConsultation

WealthcreationanddistributionwerediscussedaspartoftheLausanneGlobal

ConsultationonProsperityTheology,PovertyandtheGospelheldinAtibaia,Brazilin2014.

Theconsultationaffirmedthatsharingwealthisgoodandbiblical,butwealthdistributionis

toooftenourmainresponsetomeetingpeoples’needs.Itidentifiedtheneedtoseek

increasinglytounderstandhowbusinessescanbringsolutionstoglobalissues,including

povertyandhumantrafficking.Thenotionofsimplicityasauniversalvaluewasalso

challenged,andneededtobeaddressedfurther.

TheAtibaiaStatementisquitelong,buthereareafewexcerptsrelatedtowealthcreation,businessandthepoor.

• Christiansarecallednotonlytogiveandsharegenerously,buttoworkforthe

alleviationofpoverty.Thisshouldincludeofferingalternative,ethicalways,forthe

creationofwealthandthemaintenanceofsocially-responsiblebusinessesthat

empowerthepoorandprovidematerialbenefit,andindividualandcommunal

dignity.Thismustalwaysbedonewiththeunderstandingthatallwealthandall

creationbelongfirstandforemosttoGod.

35

• Weacknowledgethat,intheglobalmarketeconomy,oneofthemosteffectivetools

fortheeliminationofpovertyiseconomicdevelopment,andyetevangelicalshave

oftenfailedtopromotevalue-drivenbusinesssolutionstopoverty.

• Howcanwemoreeffectivelyworkfortheestablishmentofcreative,ethical,and

sustainablebusinessendeavorsinthefightagainstpoverty?

• SeealsoAtibaiaStatement:https://www.lausanne.org/content/statement/atibaia-

statement

36

Endnotes

1Editor’sNote:IntheManifesto,‘Church’(withuppercase)and‘church’(withlowercase)areused

intentionally,theformerdenotingtheglobalChurchandthelatterthelocalchurch.2WithsignificantinputfromJenniferRoemhildtTunehag.

3TimWeinholdandMatsTunehagaddresssomeoftheselaterinthischapter.

4Theywerecalledthe‘radicalevangelicals’because...thatiswhattheycalledthemselves.Evenatthe

LausanneCongressitselfin1974,therewasagroupcallingitselfthe‘RadicalDiscipleshipGroup’concernedto

overcomethedualismbetweenpreachingandservice—or,astheysaid,‘divorcebetweenthekerygmaandthe

diakonia’—andthe‘superficialequationoftheChristianmissionwiththemultiplicationofChristiansand

churches’,thus‘gettingoverthe“ChurchGrowth’syndrome”’RenePadilla,ed.,TheNewFaceof

Evangelicalism(London:Hodder&Stoughton,1976),12.PuertoRico-bornevangelicaltheologianOrlando

Costascapturessomethingofthespiritofthismovementwhenhedescribed‘radicalevangelicals’asthose

who‘callintoquestiontheaccommodationoftoday’scultureandchurchestoaffluence,militarism,andunjust

socialandeconomicstructures.’AlTizon,TransformationafterLausanne:RadicalEvangelicalMissioninGlobal-

LocalPerspective(Oxford:Regnum,2008),3.5HerbertSchlossberg,VinaySamuel,andRonaldSider,ChristianityandEconomicsinthePost-ColdWarEra:

TheOxfordDeclarationandBeyond(GrandRapids:Eerdmans,1994),3.AmongtheparticipantswereMiroslav

Volf,HerbertSchlossberg,RenePadilla,DougBandow,MichaelCromartie,allwhoaddedtothecontributions

madeinthefirst1987gatheringbyNicholasWolterstorffandSamuelEscobaramongothers.6Oneparticipant,P.J.Hill,aUniversityofChicago-trainedeconomistteachingatWheatonCollege,

commented,‘ItbecameclearatOxfordIIthattherewerefundamentaldifferencesamongtheparticipantsas

towhatjusticeis,andthesedifferenceswereleftlargelyunresolved.’Schlossberg,etal,Christianityand

Economics,102,andn.1.7Schlossberg,etal,ChristianityandEconomics,57-58.Emphasisintheoriginal.

8SeetheOxfordLivingDictionary,https://en.oxforddictionaries.com/definition/generous.

9TimothyKeller,GenerousJustice:HowGod’sGraceMakesUsJust(London:PenguinBooks,2012),15-16.

10'RoyalCommonwealthSocietySpeech,21 November1975—TheEconomicChallenge:Dialogueor

Confrontation',JuliusNyerere,SpeechesandStatements,

http://www.juliusnyerere.org/resources/view/the_economic_challenge_1975.Ofcourse,Nyerere’swhole

argumentrestsonhiszero-sumviewofeconomicswherewealthisnotsomuch‘produced’andincreased;

rather,itisafixedgivenwhichsimplymustbedividedup,withthewinners’sharesreducingthelosers’share.

Ashesays,‘Thereisacertainamountofwealthproducedintheworld.Ifonegroupofpeoplegrabanunfair

shareofit,thereislessfortheothers.’SeeNyerere,‘TheEconomicChallenge’.Theescapeinthelastdecades

oflargesegmentsofIndiaandChinafromsubsidenceandpovertywouldseemtodemonstratethefalsityof

Nyerere’sfoundationalassumption.11SeeR.Dixon,‘CancelIraqiDebt?WhatAboutAfrica?’,L.A.Times(26January2004).Availableat

http://articles.latimes.com/2004/jan/26/world/fg-africadebt26;A.Forrest,‘DidLive8Work?10YearsOn,the

DebtBurdenReturns,’Forbes(13July2015).Availableat

https://www.forbes.com/sites/adamforrest/2015/07/13/did-live-8-work-10-years-on-the-debt-burden-

returns/#7558a9d837cb.12JimWallisisfounderoftheSojournersmagazine,long-timecritic(fromanevangelicalbasis)oftheReligious

Right,andenergeticadvocateofsocialjustice.TimKeller,afterservingwithInterVarsity,foundedthe

RedeemerPresbyterianChurchinNewYorkCityandisauthorofseveralNewYorkTimesbest-sellingbooks.

GregForsteristhedirectoroftheOikonomiaNetworkandvisitingassistantprofessoroffaithandcultureat

TrinityInternationalUniversity.13GregForster,‘HowShouldWeTalkaboutJusticeandtheGospel?’,TheGospelCoalition,accessed30July

2017,https://www.thegospelcoalition.org/article/how-should-we-talk-about-justice-and-the-gospel.The

disagreementwithWallis,Keller,andForsterreflectsafarmoreancientdebatewithinthechurch.Fourth

centurychurchleaderssuchasBasil,BishopofCaesarea,andChrysostom,BishopofConstantinople,struck

stancesverysimilartoWallis,Keller,andForsterwhentheyportrayedtherichholdingontotheirpropertyas

violatingjusticeandtherebyactually‘stealing’fromthepoor.SoBasil,preachingtohiscongregationfromLuke

37

12:16-21onthedutyofalms-giving,imaginestherich’sobjectionof‘TowhomamIdoinganinjustice...by

keepingwhatismine?’justbecausetheyhappenedtopossesstheirgoodsbeforethepoormandid.Basil

responds:‘That’stherichforyou.Theygetfirsthandsoncommonpropertyandmakeittheirsbecausethey

gotitfirst....Ifeachpersonwouldonlytakeforthemselveswhatwouldmeettheirownneedsandthen

relinquishwhatislefttosomeoneinneed,noonewouldberich,noonepoor,nooneinneed....Wheredo

yourpresentbelongingscomefrom?Sayitisanaccidentoffateandyouareanatheist....Admit...itcomes

fromGod,tellusthereasonwhyyougotthem....Aren’tyouarobber?Makingyourownprivateproperty

whatyoutooktoadminister?...Anddoesthemanwhorefusestoclothethenaked,whenheiscapableof

doingso,deserveanyothername?Thebreadyouholdbelongstothehungryperson.’PeterGarnsey,Thinking

AboutProperty:FromAntiquitytotheAgeofRevolution(Cambridge:CambridgeUniversityPress,2007),217.

Chrysostomtookasimilarline;sodidGratian,thetwelfth-centurycompilerofCatholicEurope’sdeveloping

newlawcode,theDecretum:‘Amanwhokeepsmoreforhimselfthanheneedsisguiltyoftheft.’Gratian,

DecretumDist.C.21;47c.8,citedinGarnsey,ThinkingaboutProperty,217.Inwhatbecamethemajorityview,

however,ThomasAquinaswroteuphismagisterialSummaTheologiae(thirteenthcentury)which‘qualifiedthe

radicallineinearlierChurchthinkingwhich,inthewritingofSt.Basil...haddeniedthatitwaslegitimateto

precludeothersfromtheuseofcommonproperty.’IstvanHont,JealousyofTrade:InternationalCompetition

andtheNation-StateinHistoricalPerspective(Cambridge,Mass:HarvardUniversityPress,2005),420.The

earlierviewshadlargelybeenbasedontheviewthatGod,increation,hadgivenallmencommonproperty

andthat,therefore,privatepropertywasillegitimate.Aquinas,ontheotherhand,arguedthatwhile‘natural

law’hadindeedgranted‘commonproperty’toallatcreation,subsequenthuman‘positivelaw’,in‘decreeing

privatepropertyownershipofpossessionsisnotcontrarytothenaturallaw,butanadditiontheretodevised

byhumanreason.’ThomasAcquinas,Question66ofSummaTheologiae,2a2a,

http://www.newadvent.org/summa/3066.htm.14SeeJimWallis,The(Un)CommonGood:HowtheGospelBringsHopetoaWorldDivided(GrandRapids,MI:

BrazosPress,2014),243-46;seealsoTimothyKeller,GenerousJustice:HowGod’sGraceMakesUsJust

(London:PenguinBooks,2012),1-15.15Wallis,The(Un)CommonGood,243.

16Wallis,The(Un)CommonGood,244.

17Keller,GenerousJustice,3.

18Keller,GenerousJustice,5.

19Inarguingthatmercyisinterchangeablewithjusticeandisasubsetofjustice,thisisnottoassertthatthey

arguethatjusticealwaysrequiresmercy.Justiceisthelargersetofwhichmercyisitssubset,notviceversa.

Thus,therearetimes,eveninWallis,Keller,andForster’sthinking,whenjusticemaydispensewithmercyand

findthatjudgmentandpunishmentareappropriate.Thisisnotwheremydisagreementwiththeirpositionlies.

Mydisagreementmerelylieswiththeirmakingmercyjustice’ssubset.20Keller,GenerousJustice,6.

21I,PaulMiller,donotdeal,inthemaintextabove,withKeller’sclaimthat,‘SomeChristiansbelievethat

justiceisstrictlymishpat—thepunishmentofwrongdoing,period’(Keller,GenerousJustice,10),becauseI

believeittobeamerestraw-manargumentnotdeservingdetailedtreatment.Thatis,Idonotknowanywho

contendforthispurelynegativemeaning.Therearemany,ontheotherhand,whoadvocateafarnarrower,

indeedalmostlegalistic,definitionofjustice,buteventhisfarnarrowerversionalwaysincludesnumerous

positivedutiessuchashonoringyourpromises,payingyourdebts,faithfulnesstoyourfamily,safekeepingof

mattersentrustedtoyou,honestweights,etc.22Keller,GenerousJustice,10

23Forsterwrites,‘Scripture...associatesjusticewithabroadersetofduties,includinggenerosity.’Forster,

‘HowShouldWeTalkaboutJusticeandtheGospel?’24‘IamtheLord,whoexerciseskindness,justiceandrighteousnessontheearth’(Jer9:24),

25SeeDeuteronomy19:21(Godcommands,‘Youreyeshallnotpity.Itshallbelifeforlife’),orExodus10:2

(judgingPharaoh,GodtellsMoses,‘thatyoumaytell...howIhavedealtharshlywiththeEgyptians’),or

Jeremiah13:14(describinghiscomingjudgmentofIsrael,Goddeclares,‘Iwillnotpitynorsparenorhave

compassion’).26Keller,GenerousJustice,4.

38

27SeeK.Lynch,‘CharityNoSubstituteforAction’,IrishTimes,24November2012,

http://www.irishtimes.com/opinion/charity-no-substitute-for-action-on-inequality-1.556405;andseeE.Gibbs,

‘WeWantRightsandRespect,NotCharityorPity’,Junkee,15September2015,http://junkee.com/disability-

activists-are-calling-for-an-end-to-steptember-2/64306.28RonSider,RichChristiansinanAgeofHunger(Nashville:WPublishingGroup,1997),81.

29Godcommandsweloveourfellowman.Loveisnotoptional.InMatthew25:25-30Jesusobservesthe

greatestcommandments,uponwhichalltheothershang,aretoloveGodandloveoneanother.Andwhile

loveincludesjustice,itgoesbeyondstrictjustice.30NicholasWolterstorff,Justice:RightsandWrongs(Princeton,NJ:PrincetonUniversityPress,2008),252.

31Wolterstorffwouldnotsaythatrights‘stemfrom’dutiesashispositionisthattheyarebothprimary,being

simplytheflip-sideofeachother:‘Neither...doesitfollowthatrightshavebeengroundedinobligations....

Inusingthelanguageofrights,webringtospeechthepatient-orrecipient-dimension....Inusingthelanguage

ofobligation,webringtospeechtheagent-dimension.’Wolterstorff,Justice,382.32Wolterstorff,Justice,383.

33Wolterstorff,Justice,384.

34HéctorTobar,sonofimmigrantparents,tellsoftheshockofa‘well-meaningliberal’photographerwhomhe

accusedofpanderingin‘Immigrationasapopulartypeofporn’throughhisstockphotographshittingthe

‘samepatheticandmelodramaticnoteoverandover’byhispicturesof‘detainedimmigrants’and‘brown-

skinnedinnocentsbeingledawaywithcuffs’with‘thestartledexpressionsofchildrencaughtmisbehaving’.Far

toomuchvictimizationforTobar’staste:Itdeniedtheirproudand‘fullhumanity’.‘“Dude,thisisn’twhothey

are,”Isaid.’Tobarwouldfarratherseedepictionsofthe‘Tenacityandstubbornness[that]arethedefining

qualitiesofundocumentedAmerica....Hisdignityandhisburdenswouldbeplaintosee,butperhapsalsoa

certainraffishquality—thelivelybrowneyesofamanwhohasfoundhiswaythroughadversitywithwitand

wiles.’HéctorTobar,‘ImmigrationasaPopularTypeofPorn’,NewYorkTimes(InternationalEdition,9August

2017),3:13.35MatsTunehag,'BusinessSolutionstoHumanTrafficking',TheBAMReview,December8,2017,

http://businessasmission.com/business-solutions-to-human-trafficking/.36TheAbolitionProject,http://abolition.e2bn.org/slavery_45.html

37TheUNProtocoltoPrevent,Suppress,andPunishTraffickinginPersons(2000)definessextraffickingas:

‘recruitment,transportation,transfer,harbouringorreceiptofpersons,bymeansofthethreatoruseofforce

orotherformsofcoercion,ofabduction,offraud,ofdeception,oftheabuseofpowerorofapositionof

vulnerabilityorofthegivingorreceivingofpaymentsorbenefitstoachievetheconsentofapersonhaving

controloveranotherperson,forthepurposeofexploitation.’ProtocoltoPrevent,SuppressandPunish

TraffickinginPersons,EspeciallyWomenandChildren,SupplementingtheUnitedNationsConventionagainst

TransnationalOrganizedCrime,UnitedNationsTreatySeries(15November2000),2237:319;availablefrom

https://www.osce.org/odihr/19223?download=true.38Seehttps://www.globalslaveryindex.org/findings/.

39Seehttps://tifwe.org/the-economics-of-human-trafficking/.

40UnitedNationsRegionalInformationCentreforWesternEurope,‘HumanTrafficking’,

http://www.unric.org/en/human-trafficking.41USDepartmentofState,Victims’Stories/TraffickinginPersonsReport2017,accessed18November2017,

https://www.state.gov/j/tip/rls/tiprpt/2017/271107.htm.42MyrtoTheocharous,‘StealingSouls:HumanTraffickingandDeuteronomy24:7’,inForOurGoodAlways,

StudiesontheMessageandInfluenceofDeuteronomy,edsJasonS.DeRouchie,JasonGile,andKennethJ.

Turner(WinonaLake,Indiana:Eisenbrauns,2013).43Kara,SexTrafficking,2.

44JenniferRoemhildtTunehag,emailof14November2017.

45EuropeanFreedomNetworkconference,http://www.rebeccabender.org/,accessed16–20October2017.

46QuotedinKristinBrown,‘TheMarketProject:HealingforTraffickedandTraumatizedPeoplethroughWork’,

InstituteforFaith,Work,&Economics(26September2017),https://tifwe.org/the-market-project-healing-for-

trafficked-and-traumatized-people-through-work/.47TeresaMillerArcher,‘The“ZeroExploitation”CompanyYouNeedtoHearAbout’,Darling,21November

2017,http://darlingmagazine.org/outland-denim-interview/.

39

48BrittanySteward,‘TheAussieDenimBrandMakingaDifference’,Mamamia(28September2016),

https://www.mamamia.com.au/outland-denim/,and‘DestinyRescue:WhoWeare’,accessed27November

2017,https://www.destinyrescue.org/aus/who-we-are/about-us/.49Archer,‘ZeroExploitation’.

50Steward,‘TheAussieDenimBrand’.

51Archer,‘ZeroExploitation’.

52‘OurStory’,NightLight,http://store.nightlightinternational.com/ourstory_s/135.htm,video48secondtothe

1:08minutemark.53AnnieDieselberg,‘HoldFasttoYourDream’,KeynoteaddressattheFreedomBusinessForum,ChiangMai,

Thailand,23August2017,http://matstunehag.com/wp-content/uploads/2017/08/Keynote-address-Freedom-

Business-Forum-2017-Annie-Dieselberg.pdf.54‘2016TrustConference’,ThomsonReutersFoundation,

http://www.trustconference.com/actions/i/?id=0598c1c2-c724-410d-a5e0-ac60fa9d7b8c.Herethe

conferencewasspeakingnotjustofsex-traffickingbuteveryvarietyofmodern-dayslavery.55BAMandHumanTraffickingIssueGroupReport:‘ABusinessTake-over:CombatingthebusinessoftheSex

TradewithBusinessasMission’,ExecutiveSummary.http://businessasmission.com/resources/bam-human-

trafficking-report/.56JenniferTunehagdescribesthedevelopmentoftheFreedomBusinessAllianceinaninterview;see

http://businessasmission.com/fba-interview/.57SeealsoMatsTunehag’sarticleonBAM,theolivetree,andmovementsofsocietaltransformationfrom

2013:http://matstunehag.com/2013/05/08/bam-the-olive-tree/.