In Grudem's (2003) book "Business for the Glory of God: The Bible's Teaching on the Moral Goodness of Business", the writer seeks to create a treatise in which he aims to establish a divine moral foundation for our current economic system. Nevertheless, in his seventh chapter "Inequality of possession", he presents us at best with an incomplete analysis conditioned on a subjective interpretation of the Bible which fears to fully develop what it deduces when it is applied rationally to social history. -economic of humanity. to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay From the outset, the author engages in a false justification of material inequality based on a narrow interpretation of the divine law of cause and effect: karma -or God's sense of justice in which, according to him, a person is given according to his capacity to possess and command. To begin with, fairness of reward is not always exemplified by our current economic system, which, rather than being divinely ordained, seems to be the result of humanity's habit and desire for power resulting in by a historical mental construction based on axiomatic abstractions derived from larger ontological principles inherent in all of humanity's divine value in our connection with and service to God. And that it is thus, in fact, corrupted and degraded by an unjust economic system which neglects to consider both the social and personal aspects which go beyond any sense of material management, which the author attributes to God but fails to recognize that such an idea, if taken to its most extreme consequences, implies that evil results from an express divine will, as it is often influenced by a person's economic situation and by the possibility of experiencing and expressing love in one's life. Furthermore, in his inferences from Paul's interjections in In the Bible at the beginning of the chapter, Grudem does not fully extract the idea that more than a material reward, we are to receive there, in heaven, a retribution with spiritual connotations which is not presupposed by a feeling of earthly satisfaction which is often socially signified in a person's capacity to possess. Furthermore, our ability to own and manage our possessions is not and never has been concomitant with our sense of happiness and divine fulfillment, because the latter derives from deeper spiritual truths not present in the socio-economic systems of the world; truths about the value of life based on a willing spirit of surrender to a greater sense of self – namely God – which requires us to abandon our often partial and incomplete notions – desires/possessions – of what is good and wrong ; for one person's heaven can clearly be another's hell, and many times throughout history our most talented souls have lived simple lives and died poor, while still being happy in God and for God – or vice versa. However, later in his analysis, Grudem W. (2003) mentions that “it is a grave error to call this – with reference to the biblical passage from (Acts 4:32-35) – primitive communism. (p. 2) and thus describes the reasons why such an egalitarian sentiment does not evoke communism, despite the obvious similarities with the original Marxist idea apart from its historical executions by imperfect and authoritarian control agencies – the government. However, in doing so, the author misses the point made here, where more than a total change in our current economic mode of operation, what the Bible indicates is a.