< return to index

by Dr. Larry V. Ort

Tremendous changes have occurred within the international political and economic order during the past ten years: the collapse of communism in Russia, the dissolution of the Russian empire, the emergence of the Commonwealth of Independent States, the extension of NATO, the emergence of globalization, and the terrorist events of September 11th. These are unsettling times. The security assumed by so many Americans and others around the world is, in large part, a thing of the past. The West now finds itself locked in a war against terrorism. A number of my Christian friends have asked if I do not see the signs of the end times. I am somewhat reluctant to head down this road for a number of reasons, but namely for the reason that Christians in all ages have seen the signs of the end times. Nonetheless, I am confronted with the question: How are we as Christians, as people of the faith, to respond to globalization and the events of the day?

Within this article, I shall argue that any response, Christian or non-Christian, ought to be a highly informed response, and further, that the Christian response should be a reflection of the life and witness of Christ. Within this respect, the Christian response to globalization does not call us to anything that is radically different from what we should already be doing.

Many Christians are simply unaware of the issues; they have no interest or desire to engage the issues. Let's admit it, engaging the issues can be rather unsettling. And once engaged, where is one to begin making a difference? Is my contribution really going to change anything? While I can understand this response, I cannot condone it. As Christians, we are called to be "salt" and "light;" we are called to convey a message of love, reconciliation, redemption, and hope. Refusing to confront the issues is tantamount to refusing the call of Christ.

To this argument, one may reply, "All right, point taken. But how is one to make sense of the issue? Where does one begin to study?" My own understanding of the issues has been enhanced through reading two books, both of which I highly recommend:

• Huntington, Samuel P. The Clash of Civilizations and the Remaking of World Order. New York: Simon and Schuster, 1996.
• Friedman, Thomas L. The Lexus and the Olive Tree. Farrar, Straus, and Giroux, 1999-2000.

In addition to these sources, numerous other materials can be found via a search of the world-wide-web. E.g, go to http://www.lexusandtheolivetree.com/globalization for a synopsis of many of the themes encountered in The Lexus and the Olive Tree. You may find your study more enjoyable if you obtain some of these materials and invite some friends to join you.

Huntington argues that, in the post-Cold War era, "culture and cultural identities, which at the broadest level are civilization identities, are shaping the patterns of cohesion, disintegration and conflict" (p. 20). Huntington further argues five corollaries to this central thesis.

• First, he asserts that for the first time in history we are now living in an era in which global politics is both multipolar and multicultural. Prior to 1920, much of the world was ruled by the West; during the Cold War era of the '60s, world politics was largely aligned into Free World and Communist Bloc countries with several unaligned nations; but in the post Cold War era, we see nine civilizations and cultures struggling for ascendancy: Western, Latin American, African, Islamic, Sinic (Chinese), Hindu, Orthodox, Buddhist, and Japanese. Huntington further argues that modernization and Westernization are two distinctly different phenomena and that, contrary to belief, we are not heading toward a universal civilization.
  
  
• Second, the traditional balance of power is shifting as may be seen from declining Western influence, the emergence of Asian countries, and the destabilization associated with Muslim countries.
  
  
• Third, a "civilization-based world order is emerging" in which "societies sharing cultural affinities cooperate with each other" and align "themselves around the lead or core states of their civilization" (p. 20).
  
  
• Fourth, pretentious attitudes on the part of the West increasingly bring it into conflict with the Islamic and Chinese civilizations; conflicts tend to be localized along cultural "fault lines" between Muslims and non-Muslims, and the threat of escalation causes core states to attempt to halt such conflicts.
  
  
• Fifth, if the West is to survive, it must reaffirm its Western identity and protect it from non-Western societies. Global warfare will be avoided only if world leaders recognize and respect the multicivilizational character of world politics.

Events since the publication of Huntington's book in 1996 certainly add legitimacy to his arguments.

Friedman's book, The Lexus and the Olive Tree, more directly treats the phenomenon of globalization. Friedman sees globalization as having replaced the Cold War. According to Friedman, "Globalization involves the inexorable integration of markets, nation-states, and technologies to a degree never witnessed before-in a way that is enabling individuals, corporations, and nation-states to reach around the word farther, faster, deeper, and cheaper than ever before, and in a way that is also producing a powerful backlash from those brutalized or left behind by this new system." (http://www.lexusandtheolivetree.com/globalization.htm) The driving force behind globalization is free market capitalism. As Friedman further observes, "Culturally speaking, globalization is largely, though not entirely, the spread of Americanization-from Big Macs to imacs to Mickey Mouse-on a global scale" (ibid.)

When one combines Friedman's view of globalization and Huntington's view of the clash of civilizations, one can view globalization as a Western cultural phenomenon that is creating a backlash that will result in a clash of civilizations. Many are asking if this is not what we witnessed in the events of September 11th.

Yet, when one surveys the literature related to globalization, one can readily find advocates as well as adversaries, champions as well as critics. There are those who argue that globalization and the integration of markets is the only hope for overcoming world poverty. (http://www.economist.com/surveys/displaystory.cfm?story_id=795995) Others maintain that globalization is increasingly the cause of oppression and injustice (Danaher, David. "Globalization and the Downsizing of the American Dream." http://www.globalexchange.org/economy/econ101/americanDream.html)

Although tempting, my purpose here is not to debate the merits or demerits of globalization; it is rather to offer what I see as a Christian response to globalization. Nonetheless, before I move toward setting forth elements of that response, I would be remiss if I did not point out that many things are inherently neither good nor evil. In such cases, the end use determines whether something is a force for good or evil. For example, consider the Internet. It may equally be used for purposes of evangelization, discipleship, and nurture or for the production and dissemination of pornography. In this respect, the champions and the critics of globalization may both be right-depending upon the ends in question, globalization may promote good or evil.

Having said that, it strikes me that the Christian must be able to discern whether a particular action related to globalization, or for that matter, any other phenomena, may be a force for good or evil. Toward that end, I submit the following biblically based principles.

First, we must be able to recognize idolatry for what it is, namely, intentionally or unintentionally allowing someone or something else to assume God's rightful position in one's life. Exodus 20.3 states it clearly: "You shall have no other gods before me." Neither wealth, nor power, nor prestige, nor any other thing should be allowed to assume God's rightful position.

Secondly, we must remember that we are called to an ethic of love; we must remember that "the most important commandment in the Law" is "Love the Lord your God with all your heart, and with all your soul, and with all your mind" and that the second commandment is like it, "Love your neighbor as you love yourself" (Mt. 22.36-39).

Third, we must remember who our neighbor is. As the parable of the Good Samaritan reminds us, even the hated Samaritan is one's neighbor. Hence, our neighbor is any fellow human being.

Fourth, we must remember what the Lord requires of us: "He has showed you , O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God" (Micah 6.8). We need to meditate on what it means to act justly, on what it means to love mercy, and on what it means to walk humbly with our God.

As Christians, we may often think that we are acting justly; after all, we may not smoke, drink, or carouse, and we may attend church on Sunday, but we need to beware lest we fall into the category with those whom God addresses in Amos 5.21-24:

I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream.

To act justly means that we are compassionately carrying out God's commandment to love others as we love ourselves; it means that we will act on behalf of the widow, the orphan, the poor, and the imprisoned. It means that we will promote right relationships in all spheres of our life.1

But what does it mean to love mercy? Mercy stands at the very heart of the Gospel. By every right under the Law, we all stand condemned. Yet God grants us mercy and forgiveness. If we have experienced God's mercy, we should love mercy and we should extend mercy unto others. In Hosea 6.6, God reminds us, "I desire mercy, and not sacrifice." Here we are reminded that it is possible to make our sacrifice to God without truly implementing the greatness of God's love to others. God desires the extension of his love through acts of mercy over such sacrifice.

As a philosopher and as a Christian, I have long wrestled with the concept of what it means to "walk humbly with your God." I think this goes beyond the issue of pride; I think that it strikes at the heart of our intellectual arrogance. So very often we think that we have all the answers, that if asked we might easily defend the existence of God, as though we needed to do so. I believe, in part, that one of the things being said here is that we need a measure of epistemological humility, i.e., we need to recognize the limitations of our knowledge. Let us never forget that the certainty of some (Christian or non-Christian) begets the tyranny experienced by others. Our purported knowledge, when combined with power and a righteous cause, allows us to commit all kinds of evil actions under the guise of goodness. We must repeatedly confront our actions with the love of Christ while asking as if those actions are a reflection of Christ's love.

The humility that comes to mind here is seen in the ancient figure of Job. At the beginning of the story, Job is considered to be righteous; at the end of the story he repents. What happened in between? Job put himself on a level with God! He overstepped his rightful bounds. Listen carefully to what Job says: "If only I knew where to find him; if only I could go to his dwelling! I would state my case before him and fill my mouth with arguments. I would find out what he would answer me, and consider what he would say" (Job 23.3-5). Job would challenge God! The relationship is set straight when God confronts Job and asks, "Who is this that darkens my counsel with words without knowledge? Brace yourself like a man; I will question you and you shall answer me!" (Job 38.1) And Job responds with abject humility, "You asked, 'Who is this that obscures my counsel without knowledge?' Surely I spoke of things I did not understand, things too wonderful for me to know…Therefore I despise myself and repent in dust and ashes" (Job 42.1-6). That is a lesson in humility! In our arrogance we are like Job, for we speak words without knowledge.

Fifth, we must remember to keep in mind the false prophets and contrast their fruits with the fruits of the spirit. Note Jesus' words of caution: "Watch out for false prophets. They come to you in sheep's clothing but inwardly they are ferocious wolves. By their fruit you will recognize them" (Mt. 7.15-20). In Galatians 5.22, Paul reminds us, "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." The actions of September 11 and their horrific results indicate that the false prophets and ferocious wolves are in our midst. We must watch that our own actions yield the fruits of the spirit.

These principles apply not only to globalization, but to most other ethical situations as well. That makes sense, for we should not have different sets of principles for different situations. But these principles are somewhat abstract. You may still be left wondering as to some concrete responses to globalization. Three complementary courses of action strike me as being highly appropriate; all are grounded in the above principles.

First, study and engagement: We need to study the issues and engage in dialogue, not only with other Christians and members of our culture, but also with the adherents of other faiths and members of other cultures. We need to cultivate understanding and appreciation of other faiths and cultures. We need to become familiar with the nine civilizations mentioned above in ways that allow us to appreciate the inner logic and forms of life that characterize these cultures. We need to respect and protect the cultural practices of other peoples; in short, we need to love our neighbor as we love ourselves.

Second, we need to model the love of Christ. So often our own cultural arrogance leads us to believe we can set the world aright by changing our neighbor. Before we attempt to change our neighbor, we need to love him or her with the love of Christ. Yes, I recognize the imperative to go into the world and make disciples for Christ. But it does not follow that these disciples must adopt our ways and our culture. Every culture has cultural practices that violate the command to love God and others. If we are to engage in condemning such cultural practices, we must first identify, personally eradicate, and then condemn those practices within our own culture that fail to reflect God's kingdom values.

Third, we need to engage in advocacy; we need to advocate economic, political, social, and cultural changes that will promote peace and justice. For example, let's say that you have taken it upon yourself to organize a study group among your friends and you have diligently studied the issues. You are now in a position to make an informed recommendation by either writing or visiting your elected officials and representatives. Given the increasing role of culture and religion across these nine civilizations, it strikes me that at the very least we should advocate educational programming designed to foster greater understanding. We may also choose to advocate changes in economic policies that contribute to greater opportunities for sustainable development in emerging economies. Here we need to remember the Old Testament prophetic cry for righteousness and justice on behalf of the poor and the disenfranchised. Further, the love of Christ calls us to differentiate between positive and negative consequences associated with globalization; it calls us to embrace the positive and to condemn and reject the negative.

Huntington advocates governments adopt two rules that would go a go a long way toward the prevention of major intercivilizational wars. The abstention rule holds that core states of a civilization [those wielding greatest influence] should refrain from becoming involved in conflicts occurring in other civilizations, e.g., the United States should refrain from becoming involved in a conflict among Islamic states. The joint mediation rule holds that core states should "negotiate with each other to contain or to halt fault line wars between states or groups from their civilizations." Huntington further observes that the U. N. Security Council is composed of the key powers on the scene at the close of World War II. In light of the current changes in world politics, he argues for a new security council in which each major civilization would have at least one seat on the council (Huntington, pp. 316-317). You, or your study group, may wish to recommend these or similar ideas to your legislative representatives.

I recognize that some may still take the position that things will never change, that their miniscule voice would have absolutely no affect whatsoever. Perhaps, but aren't we forgetting something? In the final analysis, the end result of right action is not our concern; all that truly matters is that we be found faithful and obedient to God's call.

______________________

1 Westerners characteristically translate the Hebrew word 'tsedeq' as 'justice' or 'righteousness' and to understand this concept from a forensic perspective, i.e., we interpret it in terms of justice associated with common legal practices. This translation, unfortunately, fails to capture the full sense of justice/righteousness as depicted in the Old and New Testaments. One gets a better sense of the properties associated with 'tsedeq' if one thinks in terms of "right relationships" extending beyond the provisions of the law. When practiced fully, such justice/righteousness leads to the "shalom" community, i.e., a community characterized by peace, prosperity, and wholeness.

Bibliography

The Holy Bible. New International Version.

Friedman, Thomas L. The Lexus and the Olive Tree. Farrar, Straus, and Giroux, 1999-2000.

Huntington, Samuel P. The Clash of Civilizations and the Remaking of World Order. New York: Simon and Schuster, 1996.

http://www.economist.com/surveys/displaystory.cfm?story_id=795995

http://www.globalexchange.org/economy/econ101/americanDream.html

http://www.lexusandtheolivetree.com/globalization