Stewardship and Dominion Mandate
Stewardship in Christ-centred theology of economics
Introduction
Last week’s post examined Jesus’ cleansing of the temple and how it was an economic catalyst for Jesus’ death. Jesus does not provide a systematic economic model. Yet, his model appears in two ways. The first concerns Jesus’ actions, which serve as a model for economic action. The second is the framework of economic principles rooted in Christ’s life and teachings. These will be treated interchangeably because it is difficult to always separate them, given that Christ taught while acting and acted through teaching. Today’s post focuses on the principle of stewardship.
The Principle of Stewardship
The word ‘economy’ (oikonomia in Greek) comes from two Greek words oikos (house, household) and nomos (management, law or distribution). Hence, the word ‘economy’ means household management or stewardship.
Therefore, the principle of stewardship means that God owns all creation and that humans are simply caretakers or managers. Simply put, humans are to ensure a proper management of God’s household, that is, created beings.
Stewardship and Dominion Mandate
Stewardship goes back to the creation story, where God created humans in his image and likeness (Gen 1:27), and gave them the mandate to fill the earth, subdue it, and have dominion over all living creatures(Genesis 1:26-28; cf. Genesis 9:1-5 and Matthew 28:18-20).
This dominion mandate creates a moral imperative to care for the earth. Unfortunately, the dominion mandate has been misconstrued to mean that God authorised human activities that harm the environment, pollute resources, or deplete natural resources. Some even misinterpret the salvation theology, which emphasises gaining eternal life with God in heaven. Here, heaven, as an otherworld (John 18:36), shapes orientation and action toward the present natural world as merely a place of transition, undermining care for it.
However, the dominion mandate does not promote exploitation of the creation. Several scriptural passages indicate that God’s intention for creation encompasses care and love for creation. God commanded humans and animals to rest on the Sabbath (Exodus 20:10) and established a sabbatical year of rest for agricultural lands (Leviticus 25:3-5). God forbade mistreating animals (Exodus 23:19; Deuteronomy 25:4) and enabled an animal to protest verbally against physical violence (Numbers 22:28). Jesus also stressed God’s care for his creatures (Matt 6:26; Matt 10:29).
Hence, the Catholic Church has been at the forefront of eco-theology in its efforts to preserve the earth. First, care for God’s creation is an important theme in the Church’s social teaching and an essential part of the Christian faith (John Paul II, “Message for the 1990 World Day of Peace”, par. 15). The Church teaches stewardship of creation and a responsibility to care for the earth rather than exploitation and destruction of creation (Redemptor Hominis, 15; Centesimus Annus, 37; Caritas in Veritate, 48, 51; Evangelii Guadium, 215). Stewardship is a universal duty shared by all humanity (Compendium of the Social Doctrine of the Church, 463).
Since God never intended humans to destroy creation, the Church considers degrading the earth and pollution as sins (Laudato Si’, 8), a disappointment to God’s expectations for creation (John Paul II, “General Audience” January 17, 2001, par. 3). Moreover, while promoting care for the earth, the Church insists that nature must not be placed above human dignity (Compendium of the Social Doctrine, 463).
Stewardship in Christ-centred theology of economics
Having clarified stewardship vis-à-vis the dominion mandate, the focus now shifts to stewardship in the context of a Christ-centred theology of economics. In preaching about salvation and accountability on the last day, Christ also taught about the proper management of the economic resources entrusted to one. Stewardship here means that the one to whom an economic resource was entrusted must utilise it and care for it, and be able to account for what was entrusted.
Two parables illustrate Christ’s view.
The householder who planted a vineyard (Matt 21:31-41: Mark 12:1-9; Luke 20:9-15). Jesus tells of a householder who planted a vineyard, set a hedge around it, dug a winepress, and built a tower. He then let it be managed by tenants. When it was harvest time, he sent his servants to the tenants to get his fruit. The tenants took his servants and beat one, killed another, and stoned another. They did this to another group of servants sent. When the householder sent his son on the presumption that they would respect him, the tenants decided to kill the son too, so that they could inherit the vineyard.
The parable of the talents (Matt 25:14-30): Jesus told this parable in continuation of the parable of the ten maidens. In the parable of the talents, a man going on a journey called his servants and entrusted to them his property. He gave one five talents, another two talents, and to the third, one talent, “each according to his ability”. The first two traded with their talents, while the third buried the single talent received. On the return of the master, the servants came and settled accounts with him. The first two reported a 100% increase (from 5 to 10) and (from 2 to 4) in the amount they received and were rewarded. The third servant approached and questioned the master’s integrity. The master called him wicked and slothful, adding that he ought to have invested his money with the bankers so that he could have received his capital with interest on his return. The talent was taken away from him and given to the one who already had ten. The servant was called worthless and cast into the outer darkness, where he would suffer.
Lessons
First, a Christ-centred approach to stewardship emphasises that everything we have – time, talent, and treasure – is a gift from God. We are simply trustees or caretakers of creation. Hence, we should act as stewards rather than absolute owners. This is evident, as we have a relatively short time to live on earth.
Second, Jesus emphasises accountability for everything that is entrusted to us. Both groups in the two parables had to present an account of their stewardship after some time. This teaches that the resources entrusted to us are meant to help us on our journey of faith, thereby pointing to the relationship between economics and spirituality.
Hence, Jesus emphasised using our time, treasure, and talents to help others. The parable of the Good Samaritan clearly shows how one used his time and resources to assist a wounded fellow. Consequently, the judgement criteria on the last day, which is a direct continuation of the parable of the talents, shows God using economic criteria to evaluate spirituality: feeding the hungry, giving water to the thirsty, clothing the naked, visiting the sick and those imprisoned (Matt 25-31-46).
Third, the parable of the talents shows that Jesus emphasises productivity and the fruitful use of what we have. It also shows that God abhors laziness and waste (more will be said about waste next week). As St Paul rightly said, one who does not want to work should not eat (2 Thess 3:10).
Fourth, taking away the one talent given to the servant shows that God can take away the talents and resources entrusted to us if we do not use them.
Fifth, giving the unused talent to the one who now has ten explains why those who have built up wealth continue to grow wealthier as long as they work hard, reinvest, and properly manage their resources. The lazy ones and those without financial planning and discipline continue to struggle to maintain relative financial stability.
Next week examines avoiding economic waste.
May God continue to help us🙏🏾
K’ọdị🙋🏾♂️
