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Journal articles on the topic 'God and Mammon in America'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Dienstag, Joshua Foa. "Serving God and Mammon: The Lockean Sympathy in Early American Political Thought." American Political Science Review 90, no. 3 (September 1996): 497–511. http://dx.doi.org/10.2307/2082605.

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This paper seeks to revive the old theory of a “Lockean consensus” in early American political thought against the prevailing “republican” view. The language of “virtue” and “slavery,” which was pervasive at the time of the founding, and which many have been eager to take as evidence for the influence of civic humanism, in fact has a perfectly plain Lockean provenance. This is established first through a reexamination of Locke that links his account of virtue to a Christian asceticism (i.e., the Protestant Ethic) rather than republican philosophy. That the founders understood virtue in this way is then established through an exploration of Adams and Jefferson. In both cases, it was a Lockean slavery which they feared and a Lockean virtue which they sought. A Lockean sympathy did exist among the founders; in order to understand it, however, it must be distinguished from modern liberalism, with which it has only tenuous connections.

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2

Olson, Laura R. "Review of Ted G. Jelen, To Serve God and Mammon: Church–State Relations in American Politics, 2nd edition." Review of Religious Research 54, no. 2 (March 13, 2012): 255–57. http://dx.doi.org/10.1007/s13644-012-0060-7.

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3

Rosemann, Philipp W. "God and Mammon." Philotheos 18, no. 1 (2018): 57–77. http://dx.doi.org/10.5840/philotheos20181815.

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4

Sanneh, Lamin. "God and Mammon." Mission Studies 14, no. 1 (1997): 242–47. http://dx.doi.org/10.1163/157338397x00158.

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AbstractThe modem market economy, maintains Lamin Sanneh in his Forum Paper, has shifted the emphasis in economy from the idea of the sustainable "household" (economy in its etymological meaning) to the accumulation and exchange of goods and services for profit. Market efficiency has taken primacy over human solidarity and personal dignity, and is thus in conflict with the fundamental Christian world view. Theology needs to level a critique at such economic strategies, particularly because the proponents of such strategies often appeal to biblical and gospel principles for justification. But, as scripture makes clear, there can be no "Gospel of Wealth" at the expense of the poor and marginalized of this earth.

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5

Luttrull, Daniel. "Mammon and God." Christianity & Literature 66, no. 4 (September 2017): 675–90. http://dx.doi.org/10.1177/0148333116685882.

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In “The Artificial Nigger,” Flannery O’Connor provides directions for the reader to precisely follow her characters’ circuitous route from the city center to the suburban train station where they end their journey. While the Heads find themselves in three of the city’s shopping centers, O’Connor is careful to keep them from coming within sight of any of the city’s churches. O’Connor uses this commercialized Atlanta to examines the claim that commerce can make people “too busy to hate.” She then moves into an allegorical register in which the market represents judgement and the Heads experience grace only after leaving it.

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6

Apostolidis, Paul. "To Serve God and Mammon: Church-State Relations in American Politics. By Ted G. Jelen. Boulder, CO: Westview, 2000. 176p. $35.00 cloth, $14.00 paper." American Political Science Review 95, no. 3 (September 2001): 733. http://dx.doi.org/10.1017/s0003055400500203.

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7

Newton, John A. "Book Reviews : God and Mammon." Expository Times 100, no. 7 (April 1989): 273–74. http://dx.doi.org/10.1177/001452468910000723.

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8

Duchrow, Ulrich. "God or Mammon: Economies in Conflict." Mission Studies 13, no. 1 (1996): 32–67. http://dx.doi.org/10.1163/157338396x00050.

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9

Agle, Bradley R., and Harry J. Van Buren. "God and Mammon: The Modern Relationship." Business Ethics Quarterly 9, no. 4 (October 1999): 563–82. http://dx.doi.org/10.2307/3857935.

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Abstract:Lately, the field of business ethics has begun to take an intense interest in the relationship between religion and business ethics. Various books and articles are being produced at an increasing rate using theoretical and qualitative research methods. However, to date, almost no data exist quantifying relationships between religion and business ethics. This paper begins to provide such data by testing the relationships between religious upbringing, religious practice, Christian beliefs, and attitudes toward corporate social responsibility. Analysis of our sample demonstrates that religious practice and Christian beliefs have a weak relationship to attitudes toward corporate social responsibility.

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10

Maddock, Kenneth. "GOD, CAESAR AND MAMMON AT CORONATION HILL." Oceania 58, no. 4 (June 1988): 305–10. http://dx.doi.org/10.1002/j.1834-4461.1988.tb02286.x.

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11

Okure, T., Stephen Bevans, and Mary M. Motte. "Workshop III Religions/Cultures Between God and Mammon." Mission Studies 12, no. 1 (1995): 255–57. http://dx.doi.org/10.1163/157338395x00231.

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12

Oakman, Douglas E. "The Radical Jesus: You Cannot Serve God and Mammon." Biblical Theology Bulletin: Journal of Bible and Culture 34, no. 3 (August 2004): 122–29. http://dx.doi.org/10.1177/01461079040340030501.

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13

O'Dwyer, Michael. "Book Review: God and Mammon and What Was Lost." Irish Theological Quarterly 71, no. 1-2 (February 2006): 187–88. http://dx.doi.org/10.1177/0021140006072585.

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14

Wright, Christopher J. H. "God or Mammon: Biblical Perspecttves On Economies in Conflict." Mission Studies 12, no. 1 (1995): 145–56. http://dx.doi.org/10.1163/157338395x00150.

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AbstractAs a preparatory paper for the IAMS conference, this article makes no claim to explore in depth all the rich resources that the OT contributes to Christian reflection on economic issues or indeed to mission in general, but merely sets out to map the territory that calls for further exploration at the consilltation. Accordingly, there will be little attempt at exegesis of texts, but simply a listing of what seems to me to be the most relevant material.

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15

DU TOIT, ALEXANDER. "God Before Mammon? William Robertson, Episcopacy and the Church of England." Journal of Ecclesiastical History 54, no. 4 (October 2003): 671–90. http://dx.doi.org/10.1017/s0022046903008017.

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William Robertson, Scottish historian, Presbyterian minister and leader of the Moderate church party, has been credited with a position regarding episcopacy that differed markedly from the sectarian suspicion shown by earlier Scottish Presbyterians. This article examines Robertson's attitude to episcopacy in the light of an early episode in his career, when he apparently had a chance to enter the Church of England (which offered greater rewards in terms of money and status than the Scottish Kirk), but did not take the opportunity. This examination, taking into account the views of episcopacy and the Church of England expressed in Robertson's histories and elsewhere, suggests that his personal position was in fact closer to the traditional hostility of older Scottish Presbyterianism than to the tolerant and even Latitudinarian views normally associated with the Enlightenment.

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16

Brat, David. "God and Advanced Mammon—Can Theological Types Handle Usury and Capitalism?" Interpretation: A Journal of Bible and Theology 65, no. 2 (April 2011): 168–79. http://dx.doi.org/10.1177/002096431106500207.

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17

COLEMAN, CHARLY. "VAGARIES OF DISENCHANTMENT: GOD, MATTER, AND MAMMON IN THE EIGHTEENTH CENTURY." Modern Intellectual History 14, no. 3 (May 13, 2016): 869–81. http://dx.doi.org/10.1017/s1479244316000159.

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In the lecture “Science as a Vocation,” Max Weber gave a reckoning not only of his own scholarly life, but also of our fate in a world bereft of wonder. Self-possessed intellectuals command knowledge with authority. Yet their technical prowess also points up intractable limits. Calculation falters in securing value, whether in its moral or economic guises. If “we live as did the ancients when their world was not yet disenchanted of its gods and demons,” Weber mused, we nonetheless do so “in a different sense.” Once-knowing entities have shed their skins, to assume the mien of “impersonal forces.” These remarks assemble elements of Weber's religious sociology within a single frame, from the “this-worldly asceticism” of the Protestant ethic to portrayals of rationality as an “iron cage,” where spirits—much less the Spirit—dare not tread.

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18

Dorrien, G. "Review: God and Mammon: Protestants, Money, and the Market, 1790-1860." Journal of the American Academy of Religion 71, no. 3 (September 1, 2003): 708–11. http://dx.doi.org/10.1093/jaarel/lfg091.

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19

Duerksen, Paul D. "Book Review: God and Mammon: Asking for Money in the New Testament." Review & Expositor 89, no. 2 (May 1992): 286–88. http://dx.doi.org/10.1177/003463739208900218.

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20

Morel Cinq-Mars, José. "God bless America." La lettre de l'enfance et de l'adolescence 66, no. 4 (2006): 43. http://dx.doi.org/10.3917/lett.066.0043.

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21

Hoffman, Jerome. "God Bless America!" British Journal of General Practice 58, no. 557 (December 1, 2008): 891.1–891. http://dx.doi.org/10.3399/bjgp08x376311.

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22

Frey, John J. "God Bless America!" British Journal of General Practice 58, no. 557 (December 1, 2008): 891.2–891. http://dx.doi.org/10.3399/bjgp08x376320.

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23

Weber, Samuel. "God Bless America!." Revue de littérature comparée 312, no. 4 (2004): 423. http://dx.doi.org/10.3917/rlc.312.0423.

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24

Buruma, Ian. "God bless America." Index on Censorship 26, no. 3 (May 1997): 157–61. http://dx.doi.org/10.1177/030642209702600322.

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25

Wronka, Stanisław. "Niegodziwa mamona – postawa wobec bogactwa według Nowego Testamentu." Ruch Biblijny i Liturgiczny 63, no. 4 (December 31, 2010): 353. http://dx.doi.org/10.21906/rbl.182.

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The „mammon” means wealth, money, all the material riches and is always defined by Jesus negatively as „unrighteous”. So the expression „unrighteous mammon” seems to condemn and reject the wealth as totally contrary to God and to His kingdom. In reality this expression, as well as all the hyperbolical statements and sharp antitheses of the New Testament in this matter pay only attention to the danger of wealth, which can easily subdue the man, make him a slave, so that he isn’t able to use it wisely for his true good, to share it with the others and to set final hopes in God. For the material riches are gift of God, which one doesn’t need to fear, but should accept with gratitude, wisely increase, use for a worthy life in relation with the people and in unity with God, that is a supreme good of man and his ultimate fulfillment.The right attitude towards the wealth is called poverty, the example of which we have in the life of Jesus and His disciples. Their radical renouncement of riches was dictated by the wandering way of apostolate and the imminent eschatological perspective, but it didn’t hinder them from using the material riches provided by the others. Paul himself lived in a great measure by the work of his own hands. Yet the material values weren’t a goal for them, but a mean in the life lived for God and proclaiming His supreme value. Today both the manner of evangelization and the remote eschatological perspective require a solid material base also for these which devote themselves to the kingdom of God. In the daily life they can’t run much away from the environment where they make apostolate, but with their way of life they have always to bear witness to the absolute priority of God and to the destination of man and world to His glory.

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26

Kelso, Tony. "Viewing Advertising through the Lens of Faith: Finding God in Images of Mammon." Implicit Religion 9, no. 1 (April 2006): 29–53. http://dx.doi.org/10.1558/imre.2006.9.1.29.

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27

Cho, Tae Yeon. "Oikonomia (οἰκονομία) - Wandering between the World of Mammon and the Kingdom of God." Korean New Testament Studies 27, no. 4 (December 31, 2020): 939–76. http://dx.doi.org/10.31982/knts.2020.12.27.4.939.

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28

Pickett, Raymond. "“You Cannot Serve God and Mammon”: Economic Relations and Human Flourishing in Luke." Dialog 52, no. 1 (March 2013): 37–46. http://dx.doi.org/10.1111/dial.12008.

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29

Long, D. Stephen. "“… AND GOD BLESS AMERICA”." Liturgy 20, no. 1 (January 2005): 1–3. http://dx.doi.org/10.1080/04580630590522812.

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30

ZARINEBAF-SHAHR, FARIBA. "SHIREEN MAHDAVI, For God, Mammon, and Country (Boulder, Colo.: Westview Press, 1999). Pp. 304." International Journal of Middle East Studies 33, no. 2 (May 2001): 293–95. http://dx.doi.org/10.1017/s0020743801222065.

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The social and economic history of the Qajar period has not received much attention from Iranian or Western scholars. The present book has partly filled this gap by focusing on the biography of a leading Iranian merchant and entrepreneur, Haj Muhammad Hasan Amin al-Zarb. It complements the few existing studies by Issawi (1971), Ashraf (1980), and Natiq (1992) on the economic history of 19th-century Iran. The author shows that the expansion of foreign trade in Iran benefited many native merchants, who successfully used their entrepreneurial skills, experience of the internal market conditions, and family networks to gain an important social and economic place during the 19th century. The Qajar ruler Nasir al-Din Shah encouraged and supported native merchants and provided them with important privileges and concessions. Many leading Iranian merchants, such as Amin al-Zarb, engaged in regional and international trade, set up family firms, and performed important banking functions for the state. Further, they used their capital to invest in manufacturing, mining, communication networks, and education. In the absence of an economic and political infrastructure and state support, their achievements were of limited success. Nevertheless, they left an important legacy of social and political engagement that continued to shape the course of Iranian history in the 20th century.

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31

Mcwilliam, Michael. "Feature Review: Satisfying the God of the Development Community and Mammon in the City." Round Table 88, no. 351 (July 1999): 515–18. http://dx.doi.org/10.1080/003585399108036.

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32

Butler, Jon. "Listening for God in America." Reviews in American History 29, no. 4 (2001): 497–501. http://dx.doi.org/10.1353/rah.2001.0062.

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33

Trantino, Tommy. "God Bless America—Or Else." Journal of Curriculum and Pedagogy 2, no. 2 (December 2005): 106–10. http://dx.doi.org/10.1080/15505170.2005.10411558.

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34

Underwood, Grant, and Gunja SenGupta. "For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860." Western Historical Quarterly 28, no. 1 (1997): 75. http://dx.doi.org/10.2307/971210.

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35

Owen, Christopher H., and Gunja SenGupta. "For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860." Journal of Southern History 63, no. 2 (May 1997): 403. http://dx.doi.org/10.2307/2211309.

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36

Coburn, Carol K., and Gunja SenGupta. "For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860." Journal of American History 83, no. 4 (March 1997): 1402. http://dx.doi.org/10.2307/2952956.

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37

Goodheart, Lawrence B., and Gunja SenGupta. "For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860." American Historical Review 102, no. 3 (June 1997): 892. http://dx.doi.org/10.2307/2171656.

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38

Robinson, Gnana. "'Mission In Christ's Way': The Way of Which Christ?" Exchange 35, no. 3 (2006): 270–77. http://dx.doi.org/10.1163/157254306777814382.

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AbstractAll Churches and Missionary Movements in different parts of the world assert without hesitation that in all that they do, they follow the way of Jesus Christ. But the gross injustice in international economic dealings promoted by the so-called 'Christian Nations' in the world and the consequent widening of the gap between the rich and the poor in the world, the discrimination of people on the basis of creed, class, race and colour practised by many Christians and the power-struggle and corruption found in many local churches make the world wonder, the way of which Christ these Christians follow! The image of the Biblical Jesus is that of the Servant-leader, crowned with thorns, who emptied himself of all worldly riches, pomp and power and laid down his life as a ransom for many. Since the time of Emperor Constantine, this thorn-crowned servant Jesus is turned into a gold-crowned King, an anti-Christ with the face of 'Mammon', the idol of riches and power. Since one cannot worship God and Mammon at the same time, it is mandatory on the part of us all faithful Christians, to introspect ourselves and decide, the way of which Christ we want to follow.

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39

Bukowczyk, John J., and Marian Marzynski. "God Bless America and Poland Too." Journal of American History 78, no. 3 (December 1991): 1171. http://dx.doi.org/10.2307/2078966.

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40

Brandenburg, Benjamin. "One Nation Under God: How Corporate America Invented Christian America." Journal of Church and State 58, no. 2 (May 4, 2016): 396–98. http://dx.doi.org/10.1093/jcs/csw018.

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41

Sawyer, Laura Phillips. "One Nation under God: How Corporate America Invented Christian America." Journal of American History 105, no. 2 (September 1, 2018): 455–57. http://dx.doi.org/10.1093/jahist/jay251.

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42

Deerman, M. Eugenia. "One nation under God: how corporate America invented Christian America." Sixties 8, no. 2 (July 3, 2015): 202–4. http://dx.doi.org/10.1080/17541328.2015.1101825.

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43

Boles, John B. "Gunja SenGrupta, For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860." Journal of Negro History 83, no. 1 (January 1998): 75–76. http://dx.doi.org/10.2307/2668557.

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44

James, Stephen A. "God, Mammon and Mussolini: The Ideology and Policy of the Citizens' League of South Australia, 1930-1934." Australian Journal of Politics & History 37, no. 1 (April 7, 2008): 39–60. http://dx.doi.org/10.1111/j.1467-8497.1991.tb00024.x.

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45

Turner, Justin. ""God Bless America" and Baseball's Anthem Controversies." NINE: A Journal of Baseball History and Culture 27, no. 1-2 (2018): 82–98. http://dx.doi.org/10.1353/nin.2018.0008.

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46

Cervantes-Ortiz, Leopoldo. "God, the Trinity, and Latin America Today." Journal of Reformed Theology 3, no. 2 (2009): 157–73. http://dx.doi.org/10.1163/156973109x448715.

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AbstractThis essay tries to show the diverse ways in which it is possible to refer to the Christian Trinity inside the Latin American culture. An example is given—the Mexican culture—where Christian beliefs are continuously changing under the impact of certain ideas and practices from the postmodern mind. Contemporary Latin American cultures are a mixture of pre-modern, modern, and post-modern elements. The belief in the Trinity is a product of these elements and expresses social, political, and ideological transformations. The traditional, dogmatic, Christian teaching of the Trinity is not the main source for comprehension in that situation. Indeed, theological education has not brought enough explanation of the better form to actualize these types of beliefs. Both Catholic and Protestant theologies need a fresh approach to this problem.

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47

Soboslai, John. "Christian America and the Kingdom of God." Religion 41, no. 2 (June 2011): 294–97. http://dx.doi.org/10.1080/0048721x.2011.569684.

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48

Rawly, James A. "For God and Mammon: Evangelicals and Entrepreneurs, Masters and Slaves in Territorial Kansas, 1854-1860 (review)." Civil War History 43, no. 1 (1997): 94–95. http://dx.doi.org/10.1353/cwh.1997.0013.

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49

Aylmer, G. E., and Thomas A. Mason. "Serving God and Mammon: William Juxon, 1582-1663; Bishop of London High Treasurer of England, and Archbishop of Canterbury." American Historical Review 90, no. 5 (December 1985): 1195. http://dx.doi.org/10.2307/1859710.

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50

Bittman, Jeanne. "NOT TOO CONFUSED TO SING "GOD BLESS AMERICA"." Journal of Gerontological Nursing 27, no. 11 (November 1, 2001): 5. http://dx.doi.org/10.3928/0098-9134-20011101-04.

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