Our so-called economic “recovery” is a slow moving robbery

When someone robs you in a hold up, it’s quick and you can see it easily.  But when someone takes a couple of years to pick your pocket, it’s harder to see.

But we have to see it, feel it and act on it. We’re getting robbed.

The prophet Ezekiel had it right.  Economic oppression is robbery, pure and simple. (Ezekiel 22:29) Ezekiel is so “on the money” about the dynamics of economic exploitation that he even includes how immigrants are abused, as they “have extorted from the alien without redress.”

This describes what is happening today in the U.S. The upward wealth transfer in the U.S. that has occurred over the last three decades has increased alarmingly from 2009 to 2011 as this new Pew study indicates.

The graph is below is, shall we say, graphic, as it documents the way “recovery” now means increased upward wealth transfer.   This isn’t “trickle down” economics.  It’s raining upward, driving assets from the poorest to the wealthy.

Pew Study graph

As we preach, teach and #OccupytheBible, it is crucial to keep coming back to charts and videos like the viral “Wealth Inequality in America.”

There’s so much push back against the viral video “Wealth Inequality in America” that we know we’re doing something right.  But we have to keep showing it because the spin doctors are out and about, yelling about creeping socialism and class warfare.

“Wealth Inequality in America”

It’s not class warfare, it’s Christianity,” as I wrote for the Washington Post.

But while we need economic analysis, and visuals on data, we always, always, always, have to remember to put a face at the center, and that face is often the face of a child.

One in four children in America is hungry.

This is completely immoral.

See the data, feel the pain, act to change it.

See, feel, act: that’s how we #OccupytheBible.

About Susan Thistlethwaite

I am President Emerita and Professor Emerita of Chicago Theological Seminary; I write for the public here and in local papers. I am interested in what I call "public theology," or how deeper meaning is made and contested in the public square.
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