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(Editors note; This is a great piece of Kingdom in Marketplace teaching. It is long but well worth you time to help you maintain a Biblical Perspective when you are surrounded by the disguise and distractions of Spiritual Babylon.)

The relationship of money to the Christian faith has long been a volatile topic. Historical and contemporary attitudes differ greatly, and tend to be polarized. Medieval monks sanctified poverty. Today’s prosperity preachers beatify riches. Both claim(ed) the Scriptures as their authority and realization of Christ’s kingdom as their goal. Modern prosperity preachers don’t deny the gap. They view themselves as divinely sanctioned remediators to historically deficient thought and practices regarding wealth. This is a highly debatable proposition.

 

The issues of money and prosperity don’t readily yield themselves to tidy theological packaging. On the one hand, the Scriptures speak clearly of the futility and danger of riches,[i] yet on the other, they declare that prosperity is proof of the blessing of God.[ii] The same Scriptures say that material prosperity doesn’t necessarily indicate the endorsement and blessing of the Lord, because even the wicked prosper.[iii] Therefore, merely stacking up favorite proof texts on this topic is not a helpful exercise. A Franciscan monk and a seed-faith televangelist can both find their justifying verses and build an interpretive filter with them while ignoring the other’s legitimate criticisms. As Paul Simon so poetically said a generation ago in the “The Boxer”: “A man hears what he wants to hear and disregards the rest.”

Someone once coined the phrase: “the tyranny of or.”[iv] That is, when facing a problem or an issue, the only satisfying outcome—the “right” way or point of view—must be one option to the exclusion of all others. Our processing of Scripture can succumb to this tyranny. It doesn’t matter if we put up our doctrinal tent on the north, south, east, or west side of the tree of the knowledge of good and evil. It’s the wrong tree. We can be good and “doctrinally accurate,” and still be wrong when the source of our accuracy and goodness is from the good side of the wrong tree. When the Scriptures are interpreted and applied from the good side of the wrong tree, the results will not bring life.

Christ’s kingdom transcends polar opposites as well as what I call the “blended middle.” Neither Christ in His Person nor the Scriptures (which reveal and reflect His Person) are balanced in the sense of a blended middle. For example, His justice is as unyielding as His mercy. He’s not justimerciful or mercijustiful—the blended middle. He’s wholly righteous and just, and wholly love and mercy. He’s one hundred percent lion and one hundred percent lamb. He’s not a lamion or liolamb. He’s neither a tamed lion nor an amped up lamb!

One of the unintended negative consequences of the Reformation was the introduction of a rationalistic tendency into Protestantism that abides to this day. The Reformers were formally trained in the universities of their time in what were the liberal art disciplines (humanities) of languages, philosophy, rhetoric, and so forth. For the most part, they were lawyers and scholars and they brought those disciplines, perspectives, and practices to bear on the Scriptures. They presented the Gospel in the intellectual and cultural climate of their day with the tools and grace they possessed. They responded (reacted?) to the opposite extreme of rationalism: the biblically unrestrained and superstitious mysticism of the theology and practices of the Roman Church.  While this Protestant emphasis is perhaps a corrective to Romanish abuses, it is not without its own problems. A. W. Tozer called it the mental tyranny of the scribe, a cold mist, and the cult of textualism.[v]

We can confuse commitment to faithfulness to the text with a type of rationalism that is itself, unfaithful to the text. Because the Scriptures deal with absolutes, we can mistakenly believe that if our approach is just disciplined enough, that we can have absolute accuracy of understanding on any topic. We sometimes forget that the water Ezekiel could not pass through—water that could lift him up and carry him away—is kingdom normal. If our God is not bigger than our intellect, He’s not a very big God. Only God is one hundred percent objective and one hundred percent accurate. The rest of us all bring our biases, whether we want to admit them or not.

When it comes to money, finding kingdom normal can be a challenge. Christians have lived with this theological and practical tension for the entire existence of the church.  As proverbially present as wheat and tares, so is the wisdom and folly of the Church Universal regarding money. As indisputable as Christian charity has been through the centuries, our corruptions with money are regrettably equally pronounced. The historical record is inarguably mixed and sadly contemporary. For every act of unfathomable Christian generosity (usually done in private without fanfare), there’s a corresponding gross financial abuse at the hands of highly visible individuals. These abuses are thrust into our culture’s consciousness through the sheer scale of their absurdity and wickedness—to the discredit of the name of the Lord, and to our shame.

History

It’s not possible to condense two thousand years of diverse opinion in the church regarding money into a few paragraphs. However, using the broadest of broad brushes, a quick survey might give us some historical context.

The early Church’s attitude toward money was a bit indifferent because of the expectation of the imminent return of the Lord. If you’re facing your Maker on Thursday, Wednesday’s bank balance loses its significance. Thus, the early Church didn’t grapple much with larger themes. They were very focused, as is the Biblical text, on individual heart attitudes toward money and the care of the poor. They were also nearly unanimous in negativity toward the practice of usury. We will talk more about usury later.

The Ante Nicene Fathers were not categorically opposed to money/profit and neither were they communistic. Their economic system and worldview simply didn’t include either of these modern concepts. The values of economic and social justice are the privileges of modern individualistic thought. They didn’t appear on the stage of human consciousness until the eighteenth century.

The Ante Nicene Fathers didn’t significantly address larger social issues beyond the responsibility to care for the poor (and the widow).  Their economic universe was neither free market nor socialist/communist. It was based on a patronage system. (I will discuss this in detail later in this book). For now, it is important to note that is exegetically unsound to read modern systems of economy into the biblical text. The modern systems simple did not exist at the time the Scriptures were written. The human authors did not process their understanding of economic truth through the lens of either Adam Smith or Karl Marx. It is futile, and error, to look for proof texts to “support” either view.

The Reformers rejected the glorification of poverty practiced by the monastic orders of the Dark and Middle Ages. They also rejected the antimaterialism of Thomas Aquinas.[vi] However, they didn’t deny the Scriptural warnings concerning wealth. Luther taught of three conversions: the heart, the mind, and the purse. The Reformers, particularly Luther, also advocated the view that secular vocation was as much a spiritual calling as pulpit ministry. The world was the Lord’s field and every endeavor in it was holy, when done for the glory of God. The skilled craftsman’s product gave as much glory to God as the preacher’s sermon or the evangelist’s soul winning. Therefore, work—doing a hard day of work for a just wage—was itself, a spiritual value and a fulfillment of a calling. This view has obvious derivative economic value to the individual. The well-known Puritan work ethic of industry, self-restraint, and simplicity of living produced great wealth and a legacy that many in America still enjoy.

The role of the redemptive use of money to address poverty on a social and national scale emerged in the West with the advent of a more socially conscious element of the Gospel at the beginning of the nineteenth century. However, the attempt at uniting spiritual and social concerns was short-lived, as twentieth century pessimistic Premillennialism saw social reform as a lost cause. A World War will do that to you.

At the time of this writing, there is a swing again away from a completely spiritual gospel toward elements of a social transformation gospel. This includes a resurgence of interest in, and a change of attitude toward, the role of money in ministry.

The Issue

In my “tribe” of the church, there’s been much emphasis in recent years regarding the alleged transfer of wealth from the wicked to the righteous based primarily on Proverbs 13:22. It’s a common theme on Christian television and in the bookstores. Proponents use a misapplication of Ecclesiastes 10:19 (money answers to all things) as a justifying proof text[vii] to exhort Christians to repent for their defective attitudes toward money, and pursue riches as a means to accomplish the purposes of the Lord in the earth.

It’s alleged that since unbelievers don’t know how to use money properly, and since we’re promised a transfer of wealth, it’s incumbent upon Christians to obtain as much money as possible to buy the real estate, buy the businesses, become the city councilmen, make the laws, etc. This thought is succinctly captured by:

“The quickest way to transform a city is to buy it.”[viii]

Somehow, I just can’t picture Jesus sitting under a fig tree in Galilee, scratching His head saying: “Gee, I wish I had thought of that.”

The privilege of living in a representative republic allows us the ballot box to legitimately influence government and transform society institutionally. The manifestation of the life of Christ transforms hearts individually. In the transfer of wealth teaching, money becomes the vehicle of societal transformation. Since we supposedly behave ethically and morally according to Biblical law, and since we now control the money, we are qualified to exert authoritative government on the institutes of society. Unbelievers will have to do things “our way” in righteousness. Our righteous behavior and our money thus transform society.

To me, this is just a religious version of economic imperialism: trying to enforce kingdom values on a society through the power of money. It makes no difference if coercion is being done with a bullet, a Koran, or a dollar bill. It’s still coercion, and as such, alien to the Gospel of our Lord.

I’m all for influencing every fabric of mortal existence through the manifestation of the life of Christ, in and through us, loving others, and laying down our life for others. I’m all for the effect of salt, light, and leaven in every institution on planet earth. Everywhere my feet tread is a field of ministry. That includes the marketplace and all other secular arenas. The rarified atmosphere of local church experience is not the only place where spiritual ministry takes place. Frankly, in a post-Christian society, it’s unlikely that the kingdom will unfold significantly within that confine. Jesus’ miracles, for the most part, did not occur during a “service.” They occurred as He engaged individuals in the daily affairs of life in the society where they were.

I’m neither anti-wealth nor anti-marketplace ministry, per se. However, I’m very concerned about methods, tone, and spirit emerging in much wealth transfer teaching.  It’s so subtle and psychologically appealing to talk of “transforming cultural institutions,” “redeeming the pillars of culture,” and so forth.[ix] There’s a detached abstractness about it all that’s so counter to the Gospel. We can ascribe to ourselves a sense of false spiritual significance as we join a great cause. Belonging to a “super-entity” that’s working to transform culture is much easier than being practically inconvenienced to care for, touch, and lay down my life for the annoying family that lives next door.  I’m too busy “fulfilling my destiny and my calling, and my ministry,” doing the great work of changing society, to actually care for my neighbor. (If you need conviction, read the Good Samaritan parable. It applies.)

The tone of mastery and ascendancy in much wealth transfer and marketplace teaching also distresses me. It seems to be all about our ascension to greatness, power, might, dominance, and authority, which are so contrary to our Lord’s Gospel, His Cross, and His Spirit. It’s as if the three areas that the Lord overcame in His temptation: natural sustenance (in our case, money), ascension (the pinnacle of the temple), and the greatness of this world’s systems, have become for some, the very things we supposedly need to do successful ministry!

Much common wealth transfer teaching also plays into an almost lottery-like spirit. It creates an appetite for the pursuit of the unearned.[x] God and His grace are certainly big enough to bless us with material things we have neither merited nor earned. It’s one thing to experience His grace in this way, but it’s a totally different matter to view material blessing as an entitlement—to demand what we want, when we want it, through supposed exercises of our faith.

The Father’s heart breaks when His children demand what is legitimately theirs before His time. Just because we might receive what we want through various spiritual exercises, does not necessarily mean that we have “succeeded” in kingdom dynamics. Neither does it necessarily indicate we’re in God’s perfect will or that what we’ve received will be ultimately profitable for us . . . even if our bank account increases. The prodigal son learned this lesson the hard way. The Father determines the size and distribution of inheritance, not the children.

Also, the line between a doctrine of grace regarding my soul and spiritual blessing and my creaturely temporal comforts is easily crossed. The argument is sometimes made that Israel of old was sent out of Egypt with riches that were not earned and that we, as believers, should expect material riches in the same way. Paul taught that those things that are first natural are types of the spiritual that was to follow. The New Testament is explicitly clear, especially in Paul’s letters, the believer’s riches are in Christ. He is the spoil we have taken from our captivity, not material wealth.

The Appeal

Why is this teaching currently finding an audience? Creature comfort is obvious.  I believe there are at least three other reasons:  psychological disillusionment, theological disillusionment, and the drive for significance.

Psychological

Many Christian leaders are frustrated and discouraged by decades of having more vision than money. The notion that a financial reformation will realize long-frustrated dreams is very appealing, perhaps to the point where better judgment falters. It is, of course, assumed that our problem is never the size of our dreams! After all, “God told me . . .”

It’s logically irrational, and psychologically fraudulent to believe that everyone is going to be great in the scope of life and ministry. It’s simply not true. It never has been and never will be. For every John Wesley or Billy Graham, there are hundreds of thousands of plain, faithful, and temporally insignificant “Joes.”

I’ve been in charismatic environments for a very long time. I’ve attended many “prophetic” conferences where individual personal prophetic words are given to people. It’s laughable that all the so-called prophetic words, to everyone, all the time, are about being successful, being wealthy, changing the world, changing the city, etc. In those atmospheres dreams will always exceed means, and a theology of “money answers all things” will be grabbed onto like a drowning man grabs a life jacket. A prophetic word along the lines of: “You shall suffer, be insignificant, be betrayed and violated, experience no material or temporal success, but you shall be an eternal delight to Me,” says the Lord, is as rare as wings on a cat.  You won’t get an invitation to speak at next year’s “Breakthrough to Destiny” conference giving “words” like that.

The ultimate goal of Christianity is not our personal advancement and aggrandizement. God’s primary temporal purpose for all His children is to change them into the image of Jesus Christ.  If that takes poverty and suffering, He will use them.  He’s more interested in our character than our comfort and ministerial destinies.

Theological

Since Edward Irving’s day in 1824, various forms of what’s called Restoration Theology have promised that if the Church would either get holy enough (Evangelical version), do things right enough (Fundamentalist version), or restore the Ephesians 4:11-13 ministry to their proper place (Charismatic version), that society transforming revival or spiritual ecstasies would be the sure result. This theology is very appealing to hard charging over-achievers. It’s very merit based, and not a little bit elitist.  If “we” get it right (whatever “it” is), God will release benefits in response to our sincere faithfulness that He withholds from others “less right” than ourselves.

The Restorationist’s promise of a glorious culturally transforming time that is perennially just around the corner has not only not materialized, but regression has occurred.  For example, eighty to eighty five percent of American churches are in numeric decline and the other fifteen per cent that appear to be growing are growing due to transfers, not conversions.  Overall church growth in the USA is not at a significant enough rate to replace believers who die. Without a miracle, we will be extinct (as will the remnants of Christian Europe) as a recognizable social demographic in a generation or two.

Our marriages, the place where the power of the Gospel should work first before being exported to the culture, are in chaos. The divorce rate among Pentecostals tops all other categories at 44%. This is higher than all born again Christians at 35%, and higher than all Protestants at 39%. Most divorced Christians divorce after they come to Christ. When prior-to-coming-to-Christ divorces are taken out of consideration, the rate drops down to 34% for born again Christians.[xi] Tragically the Pentecostal divorce rate is even higher than atheists and agnostics at 37%. The fact that those who profess to have the most spiritual substance and life (allowing for an inappropriate comparison to begin with), in reality have so little, should tell us that something is very wrong and more money won’t fix it.

Comparing the lofty promises of the Restorationists to ground level experience can be disillusioning. If individuals are not thoroughly grounded in the satisfying realities of the invisible kingdom of Christ and Him crucified, they will be particularly prone to grab onto the next faddish doctrine that presents itself as the theological answer to the gap between hope and reality.

Significance

The drive for significance is present in all of us in some form. We all long for a deep place of meaning and belongingness. It’s not totally a carnal thing, but it has been contaminated by sin. Satisfying this need outside of Christ is hopeless, though many try in many ways. It’s meant to be satisfied by my “in-Christness.” I learn that my significance is in my status as a dearly beloved son or daughter of the Most High, and in my place in the Body of Christ. My healed, new creation identity becomes the fountainhead of my significance, totally apart from any behavior—good or bad—or any ministerial achievement, or lack thereof.

Regrettably, industrialized Christianity—the perpetual motion machine, the bigger and better ministry monster—attracts deeply flawed and unhealed individuals both in the pulpit and the pew. The pulpit requires the resources and adulation of the pew for validation and significance, and the pew requires the pulpit and the megaministry for the same reasons. It takes two to tango. Since significance and success in our culture are defined by material prosperity, it’s somewhat of a no-brainer that a theology that presents financial wealth as virtually a birthright of the redeemed would fit the drive for significance like butter on toast.

Disclaimers

What begins on the margins of the Church Universal as isolated and extreme doctrine has a way of working its way into the mainstream in some modified form if given twenty or thirty years to do so. I would prefer that the trend involving money in my segment[xii] of the Body of Christ would experience crib death rather than osmosis. The contemptible doctrines, practices, and shamefully extravagant lifestyles of the seed-faith, psychobabble, self-help, health and wealth teachers who dominate charismatic “Christian” media, have been well documented.[xiii] I’m not going to rehash what others have previously said well.[xiv] I want to limit my efforts to the emerging doctrinal and methodological trend in my tribe of the family at the time of this writing. However, lest what follows be misconstrued, I have some caveats.

The Holy Spirit is never inactive in time. He’s always at work to dampen over emphasis and amplify under emphasis on any legitimate biblical subtheme, so that the accurate unveiling of the Eternal Son in the power of His cross and resurrection in New Covenant grace and glory might always be preeminent. Just like a driver of a car makes minor adjustments to the steering to keep the car on course, so the Holy Spirit is always superintending the unveiling of Christ. I have no issue with adjustments and expansions of our ideas of what kingdom ministry resembles so that Christ can be seen more accurately and known more broadly. If the Holy Spirit is trying to bring legitimate dampening or amplification to an issue, we can be sure, that our adversary will simultaneously be sowing tares—I understand that. I don’t want to burn the field.

In addition to a long tenure in secular employment in Fortune 500 industry in engineering disciplines, I’ve owned and operated my own small businesses. I have a soft spot in my heart for the Christian businessperson and entrepreneur. I understand his or her life realities. I’ve been in the marketplace as well as the pulpit and I understand a few things from both sides. My wife and I have known since she was ten years old, that my youngest daughter was called to the marketplace, not the church. We have ordained her as such.

I’m certainly not opposed to rethinking the essence of ministry in broader, more creative, integrative, holistic, and socially redemptive terms than what historically has come from isolated and insulated perspectives within the church.

I’m also in favor of engaging our culture on a playing field of equivalence. We should be educated, articulate, competent, and yes, even prosperous individuals. If we want to talk to kings, presidents, and prime ministers, looking, thinking, and acting like a turnip that fell off the truck yesterday will not do. Shabby mediocrity is not a kingdom virtue.

I’m all for overcoming financial illiteracy that saturates or secular culture, church culture, and education systems. It’s scandalous that in a system of such economic opportunity as ours, that Christians (citizens in general), would be uneducated regarding wealth generation (financial management, debt reduction, investment strategies, etc.). The more paranoid side of me sometimes wonders if there’s not a conspiracy to keep the masses in ignorance by conditioning them through our education system that the goal in life is to “get a job,” meaning working for someone else for an hourly wage. That is not how wealth is accrued. We need to be taught, in and out of the church, how to make money work. A good bit of poverty is self-inflicted at multiple levels.

I also understand the potential societal benefits of wealth.  Money isn’t evil, but the love of it is. Surely its potential for blessing or cursing is in the hands of those who have it. Some of the greatest philanthropists of generations past were Christian businessmen: J.C. Penny, F. W. Woolworth, H. J. Heinz, R. G. LeTourneau (heavy equipment), Charles Fuller (citrus) and many others.

All this being true, the marketplace ministry emphasis at this hour is inherently very risky. That doesn’t mean there’s no virtue in the message. It means we must treat it like nitroglycerin. Nitroglycerin in small amounts can kick start a heart and keep you alive. Nitroglycerin mishandled in large amounts will kill you . . . and everyone around you.

The word “Canaanite” means a merchant, a peddler, or a trafficker in merchandise.[xv] If you’re a fan of typology, this isn’t a favorable image of those engaged in mercantile activities. The portrayal of merchandising endeavor in the book of Revelation is also not positive (Revelation 18). The major characteristic of Babylon is the marketplace. Babylon is responsible for the enrichment of those on earth. It’s the merchants of this earth who weep and mourn over its collapse. The image of Babylon and its values are metaphorically set against all that Christ and His kingdom represent.

Am I saying that those with a call to the marketplace are evil or misguided? No, I m not. I’m saying that these Biblical images and metaphors are not positive and that our pursuit of establishing marketplace ministries should be pursued under a bright flashing yellow light, not a green one: proceed with caution. It’s one thing to be in Babylon as a leavening minister of the kingdom as Daniel was. It’s another matter to have the spirit of Babylon in you and justify it as the “new marketplace ministry anointing to generate wealth for Jesus.” God’s call to His people is to come out of Babylon, not use Babylonian values as the new core necessity of successful kingdom ministry.

The issue is, as always, in definition and context. How we define wealth and prosperity and how individuals express themselves in the midst of Babylonian systems determine everything.  Prosperity must be Biblically defined and expressed in a bona fide, Calvary-centered, kingdom dimension of servanthood to others. Merely giving lip service to these virtues while masking our own insatiable appetites under the guise of “enjoying the blessing of God” or pursuing a “spirit of excellence,” is simply code speak for—“I deserve the best.”  We cannot be agents of redemption in Babylon if we’re drinking from the same cup of her value systems.

My issue with wealth transfer and marketplace teaching at this present hour is with the anti-Calvary, anti-grace, anti-New Covenant, legal, controlling, coercive, and abusive ethics, mindsets, and methods that are being introduced along with legitimate spiritual cargo like Norwegian rats on a freighter of grain. Let’s get the grain to those who need it and kill the rats.

The Details

I wish I had a dollar for every time I have talked with a pastor or leader within the Charismatic church who has told me things like:

• “I can’t be bothered with theology and Scripture study, I hear God’s voice. He tells me what to preach.”
• “Scholarship, Hebrew, and Greek aren’t important. We need the anointing and the presence of God.”
• “We don’t need education, we need anointing.”
• “Too much studying gets in the way of revelation. It stops the flow of God”
• “We need spirit power not intellect power.”
• “Doctrine is secondary and just divides people. We want to emphasize His supernatural power and miracles.”
• “All that’s important is the love of God. People can’t understand, and don’t want to be bothered with doctrine.” They need to be told what to do and know that God loves them and wants to bless them.”
• “We want to get the people in “touch with God.” We do that with praise and worship, not doctrine.”

There’s a strong inclination in the Church to not want to have to think critically. The Christian experience for many is a weekly entertainment event where we pay a charming and soft talking ministry professional to make us feel good and give us the secret keys to realizing our full potential (in thirty minutes or less), so we can apply the principles and live a happy, blessed, and undisturbed life. This kind of thinking has gotten us into the trouble we’re in.

George Santayana said those who do not study history are doomed to repeat it. What follows in this section is technical in some points, and will use terms you may not be used to. If it’s a stretch for you, and you are not inclined to persevere, perhaps you can just jump to later portions of this booklet.

Spiritual health requires two oars on our kingdom boat: Word and Spirit. Spirit-less and stale academics are useless, and sanctified ignorance is a path that leads to a dead end. While the comments above really trouble me, and are reasons why the at-large Charismatic church is in the doctrinal mess that it is, I really don't believe the Body of Christ needs self-appointed doctrine police.

Doctrine wars are usually futile and there’s something very unattractive in content and tone in crusading heresy hunters. Also, given enough time, the hunter invariably turns into the hunted. In our pursuit of, and holding to, grace and Truth, we all can have mistaken opinions and isolated errors. Only God Himself is flawlessly objective. All of us have biases and doctrinal quirks in our thinking. I believe in leaving people alone in their little pockets of doctrinal “oddity," as I like to be left alone in mine. However, there’s a difference between isolated pockets of oddity and systemic corruption. That which is incidental should be overlooked. When isolated error becomes willfully systematized and passionately propagated with authority, we’ve crossed a line. Silence and tolerance is not an appropriate response. Grace requires Truth be spoken. Can everyone experience improved degrees of apprehension of Christ through the Scriptures? Definitely.  Will we possess absolute, flawless, comprehension of Scripture? Never.

The prophets are clear regarding the Lord’s sentiments toward corrupt priests, immoral kings, false prophets, and the wealthy who abuse His people. To quote Jed Clampett: “I reckon He don’t take kindly to it.” Paul was passionate about encroachment upon the preeminence of Christ and Him crucified. So am I. I don’t apologize for it. His tone with the Corinthians and Galatians was definitely not seeker sensitive. When Christ is obscured or people are abused, I will raise my voice, hopefully avoiding the trap of thinking I’m the only one in the world who is right. To me, it’s not a right and wrong issue. It’s a death or life issue.  When dear friends are headed for a fatality in a spiritual ditch, or the Body of Christ is drinking, not just dirty water, but toxic water, something must be said.

Though presented as such, the wealth transfer teaching is not new “revelation.” It’s a resurgence of familiar historical modes of thought, repackaged for a new audience. It’s Postmillennial Reconstructionism on steroids. It is:

Postmillennialism + Reconstructionism + Dominion Theology + Theonomics + hyper-prosperity + apostolic authoritarianism

 

I know these are intimidating, “high falutin’” terms. There’s no way I can thoroughly address each of these in booklet format. In the next section, I simply want to try to show how the current trend in thought regarding marketplace ministries and the transfer of wealth borrow in part, or in whole, from some of these streams of thought.

 

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