The Christian Consumer: eschatology

In this final chapter of The Christian Consumer Laura Hartman turns her attention to how God’s ultimate purpose for the created world can shape consumption in the here and now.

Two Christian practices embody eschatological hope Sabbath keeping and Eucharist.

Sabbath

In the discussion she brings in Marva Dawn (who we had the privilege of hosting during an IBI Summer Institute some years ago – a wonderful theologian and godly woman of faith). She talks about the Sabbath as a ‘weekly eschatological party’ that anticipates ‘the future, eternal consummation of Joy.’ Sabbath keeping can lead to new habits of consumption.

– humility to put human agendas and frantic economic activity in their proper place. Rest from the gods of commerce.

– trusting in God’s provision and resisting the idolatry inherent in our consumption. For Dawn this works out as a simple daily lifestyle of lessened consumption, with a sense of celebration on the Sabbath. A rejoicing in community.

– For other Christians, Sabbath keeping is tied to justice as we imagine a better world. Jesus and doing good on the Sabbath comes to mind here. Hartman quotes Catholic, Lutheran and others in Sabbath keeping as far more than personal rest and renewal, but as a template or vision of social justice.

Eucharist

Eucharist for many Christians is associated with fasting and simplicity – the ‘meal’ itself is minimal, full of spiritual significance rather than an abundance of food. Yet it is also a feast, associated with the agape meals of the first Christians. Joy, hope and meaning come through participation in minimal physical consumption. A ‘savoured consumption’ or ‘sensuous asceticism’.

This is a sacrament God’s grace by which believers are united in Christ. It is backward looking to Christ’s death, but it also looks forward to Christ’s return and ‘a glimpse of a redeemed world’.

It offers a present experience of a future reality – a healed world of equality and peace in the presence of Christ. Hartman suggests, rightly I think, that this most fundamental Christian activity has profound implications for the way we consume:

– sharing food together

– a community equality, recipients of God’s bounteous grace

– deeper spiritual truth and hope beyond the mere material here and now

– Christ-like lives of self-denial and self-sacrifice in the service of others

– consumption that enriches and blesses rather than consumption which enslaves and destroys

Hartman has looked at four lenses of consumption from a Christian perspective

1. Avoiding Sin

2. To Embrace Creation

3. Love of neighbour

4. To Envision the Future

She concludes the book that at the heart of consumerism is a distorted view of human nature that sells the lie that we are what we own [192]. A Christian view of consumption offers a different anthropology.

– we are prone to sin but are called to renounce it

– we can delight in creation

– we are neighbours who are called to love others

– we are citizens of the new creation who are called to align our lives with the kingdom of God.

This is a right and constructive theological response. Hartman is reminding us that (as in all things of course!) we need to think theologically about the world around us. There are no simple solutions to hyper-consumerism, but Christians are called to a way of wisdom and discernment framed by the richness and depth of Christian revelation and tradition.

As she says, we do not face this challenge empty-handed.

We can consume both Christianly and well. [193]

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