Faithful Exchange Book Review

This book instantly grabbed me, both by its title and its author. Faithful Exchange is written by David W. Opderbeck, a Law Professor and Co-Director of the Gibbons Institute of Law, Science & Technology at Seton Hall University Law School. The book has received high praise from theologians and law professors alike, including one of my favorite theologians Walter Bruggemann.

Opderbeck lays out the conundrum of Christians in modern society. “There is no escaping some form of economy, with requirements for human and material capital and abstract structures of exchange such as money and credit… It is easy to observe theological and moral problems with capitalism.” (xiv-xv). I really appreciated his take on this – it is unlikely that most Christians will completely disengaged in the system we have. However, there are things we can do to be more faithful in our practice.

At the end of the introduction, he lays out the goal of the book:

“As a theologian, I hope to be attentive to the nuances of the biblical witness and to the deep tradition of Christian reflection on wealth and poverty… I hope to draw out questions concerning how different economic theologies might lead to specific kinds of legal frameworks in ways that have thus been underexplored… The result, I will argue, is that there is no single, straightforward Christian theology of economics… any comprehensive system in the world we not inhabit – any -ism – interwines with powers to be transformed by the kingdom of God… The challenge for Christian theology of economics, and a related theological ethics, is to imagine what might be good and possible in this moment… It is a call to imagination, improvisation, and discernment.” (xix-xx)

So, before I jump in, check out more of David W. Opderbeck’s links here:

Faithful Exchange on Bookshop

Faithful Exchange on Fortress Press

David Opderbeck’s Website

Faithful Exchange Layout

The book’s layout is maybe one of my favorite parts (besides the content). First, the chapters are organized chronologically, beginning in Genesis. Then, Opderbeck goes through the Patriarchs, the Exodus, the eras of Judges and Kings, and then the New Testament. He moves out from scripture into early Christian thought, Middle Ages and the Reformation. His attention focuses on more modern economic thinkers like Locke, Hobbes, Smith and Marx and into the 20th century. The Great Depression, world wars, and Globalization are also taken into consideration before Opderbeck turns his attention to how to move forward.

The chapters that focus on the biblical narrative have sections which with the label “Interpretive Pause”. These are some of the most informative sections of each of these chapters as it helps the reader contextualize the stories that were told. He pulls from other thinkers in these pauses to help bring clarity or introduce different ways of viewing the passages. While you should definitely read the whole book, these sections are well worth skimming before each chapter. This helped me read the stories with a little more context.

Fair Representation of Opposing Views

While Opderbeck seems to prioritize a capitalist perspective, he does not straw man socialist and communist perspectives of Christian economic models. It seems to me that Opderbeck’s primary focus and concern in economic models is private property. He notes in his introduction, “To unwind private property and capitalism is to threaten to unwind these [civil rights] hard-won rights and freedoms.” (xvi). Therefore, much of his praise towards capitalist thinkers like Locke, Smith, and Blackstone revolve around the issue of private property. Similarly, his critique of communism and socialism typically focuses around the idea that state control of property puts our rights at risk.

What Now?

David Opderbeck closes his book with suggestions on what a faithful exchange and economy might look like. I really appreciated this extended quote from his last chapter:

“[Philip] Turner reminds us that, at its best, Christian socialism is really about the basis for true sociability and human flourishing grounded in robust doctrines of creation and incarnation. But Turner also reminds us that, although we need not adopt a dourly pessimistic view of fallen human nature, we also cannot ignore the tendency of governments and class structures to perpetuate violence.” (248)

So what does the Church do about all of this? First, the Church should remember that it is a place where people learn goodness and justice. The Church can be involved in economics by showing the world how a rich and vibrant community can help each other. This starts be remembering that all things are gifts of God and that we are to steward those gifts and care for those in need. This can be done through genuine lament, repentance, and “tangible reconciliation for economic injustice.” (251) Also, the Church can advocate for a more traditional model of economics, one that “respects but relativizes private property rights, prioritizes the poor, emphasizes fairness, and suspects the power of wealth.”