St. Francis of Assisi: On War and Greed

St. Francis of Assisi died 800 years before October 4, 2026, assuming that the days dropped in adopting the Gregorian calendar after his death have been incorporated in the calculation. It seems that not only gravity affects time; changing calendars does too. As time passes, how past heroes are viewed changes according to contemporary circumstances and values. Painting of Jesus during the late Roman Empire depict him as a young Roman, with short hair and clean-shaven. During the Middle Ages, when beards and long hair were in style for men, Jesus too was depicted in such terms as we recognize in modernity. Similarly, I contend that Russia’s ongoing invasion of Ukraine and Israel’s genocide in Gaza and violence in the West Bank framed the 800^th death-anniversary of Francis in terms of peace and diplomacy being salient in his mission. I contend that this emphasis unduly relegates something more important to him: his strident stance against greed, and even money itself as a symbol of avarice.

The full essay is at "Francis of Assisi."

Devil’s Advocate

In the film, Devil’s Advocate (1997), human free-will plays a very important role. It has implications not only for whether humans tend to be good or evil, but also on how culpable God is for the evil that committed by humans. One of the devil’s sons by a mortal woman, Kevin Lomax, must choose whether or not to impregnate his half-sister, Christabella Andreoli, to produce the Anti-Christ, which John Milton, who is the devil, wants so much. In Christian theology, both the extent of free-will and how tainted it is from the Fall have been debated. Even within Augustine’s works, his thought changes. The one thing that cannot be asserted is that free-will both does and does not exist. Also, that so many greedy people have been so destructive of democracies and even the planet does not necessarily mean that God is responsible or that humans are not capable of choosing to do good over evil.

The full essay is at "Devil's Advocate."

The Count of Monte Cristo

“Vengeance is mine, saith the Lord” is a Biblical saying that is perhaps as well known as it is typically ignored in the midst of passion. Even the advice that revenge is better served up as a cold dish rather than immediately when the grill is still hot is difficult to heed. The 1975 film, The Count of Monte-Cristo, can be likened to a “how-to” recipe book on how to exact revenge against multiple people, one after the other until the sense dawns on the avenger that one’s one life has been utterly consumed by the desire and then feels empty once the deserved suffering has been sufficiently inflicted. It is admittedly very difficult to walk away from a grievous injustice if the agent of the harm is allowed to evade suffering that is deserved. In the film, however, Abbé Faria, a Christian priest who has been unjustly held in an island prison for fifteen years, nonetheless urges Edmond Dantes, whose prison cell is connected to Faria’s tunnel, to resist the temptation to ruin the lives of the four men who had unjustly imprisoned Edmund, including De Villefort, Danglars, and General Fernand Mondego. In the end, Dantes, as the Count of Monte-Crisco, pays dearly for having gone down the road of vengeance. Even if the suffering inflicted on the unjust is deserved ethically, distinctly religious implications should be considered lest avengers are left existentially empty rather than as one might expect, finally at peace. The Christian notion of the Kingdom of God is prominent in this distinctly religious regard.

The full essay is at "The Count of Monte Cristo." 

Complexity in Global Warming: On the Imprint of Pride

It would be incorrect to claim that the planet’s atmosphere and oceans are both getting warmer in a linear, across-the-board way. The existence of exceptions, such as the slightly cooler average summers in some places in the interior of North America, no longer allows for credible claims of climate-change denial, an agenda that was financed and promoted in part by fossil-fuel companies in the U.S. and E.U. before being totally repudiated by science. Indeed, the credibility of natural science vastly exceeds that of corporations with vested financial interests. Rather than discuss those, which have become better known to the public, I want to describe the sheer complexity of a generally warming planet, which is rarely adequately grasped by non-scientists, and delve into the sordid self-love that I contend is ultimately behind global warming. 

The full essay is at "Complexity in Global Warming."

Pope Leo: Poised against Plutocracy?

Poised as the “new Leonine era,” worded as if gilding the proverbial lily as if a golden ring, the installation of Pope Leo XIV reinvigorated Pope Francis’s preachments on the poor and economic inequality because Robert Prevost chose Leo in large part because of Pope Leo XIII of the late nineteenth century, whose “historic encyclical Rerum Novarum, addressed the social question in the context of the first great industrial revolution.”[1] Due to “his choice of pontifical name and his mathematical and legal training, Pope Leo XIV has awakened hope and curiosity among the faithful and the more secular world about the influence the Catholic Church could exert on the economic world during his pontificate.”[2] In the exuberance of a new pontificate, it is easy to get carried away with excitement as to possibilities. Amid Russia’s invasion of Ukraine and Israel’s crime against humanity in Gaza, no one could be blamed for seeking out hope wherever it could be found. Nevertheless, it is important to keep in mind just how marginal the calls of conscience can be, given the onslaught of greed not only in the present day represented by powerful corporate (and related) governmental interests, but also in greed’s institutional accretions built up over time that have a force of their own in protecting the economic (and political) status quo.

The full essay is at "Pope Leo."

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1. Sergio Cantone, “How the Pontificate of Pope Leo XIV Could Influence the World Economy,” Euronews.com, May 18, 2025.
2. Ibid.

Hindu Dharmic Leadership

At Harvard’s Bhukti Yoga Conference in 2025, Ed Anobah spoke on dharma (right-acting) leadership as a means of making progress in solving societal problems using Hinduism’s spiritual tradition of bhukti (devotionalism).  Anobah based his talk on the book, Leadership for an Age of Higher Consciousness by D. T. Swami. In the Bhagavad-Gita, Krishna says that what great people do, other people follow. What constitutes healthy, impactful leadership? The ideal leader in Hinduism is also a great sage, like Plato’s notion of a philosopher king. Leadership that deals wholistically with the human condition by exemplifies the character of a leader, which does not mean that only highly educated persons can or should be leaders. Rather, “everyone is a leader,” potentially, and “we are all leading our own life.” Each of us is a leader potentially for other people on the interpersonal level. Each of us can inspire other people. Anobah claimed that certain universal principles of leadership can apply across the board. I submit that this view is vulnerable to being too utopian when it is applied in the business world. Being realistic as to possible practical difficulties and even limitations in applying dharmic leadership in business (and government) is advisable. Even there being different metaphysical assumptions can get in the way, practically speaking, as compassionate leadership runs up against the profit-motive in business. 

The full essay is at "Hindu Dharmic Leadership." 

On Embodied Souls in Business: Hinduism and Christianity

A man whose chosen Hindu name is Vridavanath spoke at Harvard’s Bhukti Yoga Conference in 2025 on the plight and ultimate aim of an embodied soul as described in the Bhagavad-Gita. A conditioned soul/self (atman) that has entered the material realm and is thus subject to karmic consequences can come back to the divine source of all: the One that is in all. As material, embodied beings while alive, that is, as both biological and spiritual, we are prone to getting locked into dualities of attachment and aversion, which in turn play right into suffering. We forget that we are wearing material masks, and that our real identity (atman) is greater than our material roles that we assume in our daily lives. Through our actions, we bind ourselves by the law of karma. Before being born into the material realm, a person’s unembodied soul (atman) knew Krishna, but as embodied, the soul/self relates to other corporeal bodies rather than to other people as spiritual beings and thus in compassion. Why does Brahman or Krishna—the respective impersonal or personal notions of Absolute Truth—create the world with separateness from the divine included?  Furthermore, how is a devotee of Krishna to navigate working in business, given the separateness woven into the very fabric of our daily existence as material and spiritual beings?

The full essay is at "On Embodied Souls in Business."

The Hebrew Bible on Wealth

The early Hebrews considered wealth to be an integral part of human perfection and, moreover, what ought to be.[1] The ideal man was wealthy and leisured, and yet occupied with honorable work.[2] In the Torah, as long as the Hebrews as a people obey God, including dutifully acting as stewards rather than as selfish exploiters of the land that God has provided, poverty should be nonexistent in Israel. “There need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the Lord your God.”[3] Blessed wealth is a reward for fidelity to Yahweh, whereas poverty here is indicative of, or even punishment for, disobedience, which will evidently always be the case in Israel, for, “There will always be poor people in the land.”[4] The conditionality leaps off the page, as does the notion of collective justice, and yet wealthy individuals, including business practitioners, are held to account. The ethic of work is upheld even though labor in Genesis is due to original sin, and poverty is eschewed as sin. 

The full essay is at "The Hebrew Bible on Wealth."

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[1]. Charles R. Smith, The Bible Doctrine of Wealth and Work (London: Epworth Press, 1924), 21.

[2]. Smith, The Bible Doctrine, 22, 33-34.

[3]. Deut. 15:4-5.

[4]. Deut. 15:11.

Pope Francis: Religious and Secular Arguments for Governments Subordinating Markets to Social Norms

The documentary, Pope Francis: A Man of His Word (2018) chiefly lays out the pope’s critique of economic Man. The film begins with references to climate change too loosely linked to the global population figure of 8 million humans, 1 billion of whom are unnecessarily living in poverty. The viewer is left to fill in the gaps, such as that because as biological organisms we must consume and use energy, the hyperextended overpopulation of the species is the root cause of climate- and ecosystem-changing CO2 in the atmosphere and oceans. Arguably, the salvific Son of God or the means into the Kingdom of God enjoy pride of place in the gospels, but compassion for the poor as well as outcasts and the sick is indeed a message that Jesus stresses in the faith narratives. Rather than being a sign of sin, poverty, especially if voluntary,  can permit the sort of humility that is much superior to the pride of the Pharisees. In the documentary, Jorge Bergoglio, who took the name Francis in becoming pope of the Roman Catholic Church in 2013, is a practical man who points to the sickness or temptation of greed that keeps humanity from riding itself of poverty, unnecessarily. Moreover, the hegemony of the market, with its culture of consumerism and commoditization, comes at the cost of the common good, which to Francis has a spiritual basis. Abstractly speaking, harmony, which inherently respects its own limitations, should have priority over greed and markets. Both of these can go to excess without enough built-in constraints as occurred before and during the financial crisis of 2008, with poverty plaguing humanity more rather than less as a result.

The full essay is at "Pope Francis."

Film in Biblical Storytelling

For anyone interested in filmmaking, a film that features the internal operations of a film studio—especially one during the “Golden Age” of Hollywood—is likely to be captivating. After all, as Eddie Mannix, the studio executive in Hail, Caesar! (2016), says, the “vast masses of humanity look to pictures for information and uplift and, yes, entertainment.” This film provides all three for its audience on what film-making was like in the studio system. With regards to the Christian theology, however, the result is mixed.  The film makes the point that theological information best comes out indirectly from dramatic dialogue rather than discussion on theology itself. In other words, inserting a theological lecture into a film’s narrative is less effective than an impassioned speech by which entertainment and uplift can carry the information.

The full essay is at "Hail, Caesar!"

American religion and politics: Overreaching Realms

Even though they are formally separated in the U.S. under the constitutional rubric that the federal government cannot lawfully establish a religion and infringe on the free exercise of religion, religion has ventured into politics and vice versa. Valued ideals pertain to both even though the highest in religion are transcendent, meaning that they extend beyond the limits of human cognition, perception, and sensibility, according to St. Denis (aka Pseudo-Dionysius) in the sixth century. So far is the political variety from such ideals as being in heaven! Yet the political sort has enjoyed a near monopoly in the world, including its public discourse. At least as 2019 was giving way to a new decade, captivation on President Trump’s tweets (i.e., brief statements made on the internet’s social media) and the process of impeaching him in the U.S. House of Representatives was strangely devoid of any religious discussion in the public square. This is all the more extraordinary because of the significant role that religion had played historically in presidential politics.

The full essay is at "American Religion and Politics."

Financial Scandal in the Vatican: A Historical Perspective on Christian Economic Ethics

In the history of Christian economic thought, theologians, with the exception of Clement of Alexandria, interpreted the biblical story of the rich man who refuses to part with his wealth in order to follow Jesus as meaning that having wealth is itself indicative of the presence of the underlying sin of greed. The dominance of this anti-wealth paradigm only began to give way during the Commercial Revolution in the eleventh and twelfth centuries, when the expansion of trading made it possible for ordinary people to save, and thus hold wealth without any sense of an underlying sin. Hence, Aquinas differed from Aristotle in allowing for moderate profit without the assumption of any underlying greed. In the Renaissance, theologians generally agreed that the Christian virtues of liberality and munificence could justify even being rich. Even Cosimo de Medici, who made his fortune from the sin of usury (i.e., interest on loans), gained the approval of the Pope in Rome by donating a fraction of the fortune to the Church. Under the dominance of the pro-wealth paradigm, Christians could be wealthy without being assumed to be greedy.[1] As for the Church itself being able to hold wealth, the collective wealth, gained from donations and selling goods, of monasteries in the Middle Ages was the door-opener. It was not as if a greedy individual could be said to exist if a religious organization owned the wealth. Aquinas approved of such wealth, a stance that, with his approval of moderate profit earned (and held as wealth) by individual Christians, began the shift that would result in the hegemony of the pro-wealth paradigm.[2] Unlike individual Christians holding coin without being presumed greedy, monasteries owning substantial wealth could be subject to a critique based on Jesus’ objection to money-changers in the Temple. When I visited a convent in Tucson, Arizona once, a sister rebuffed my request to pick a couple of oranges from the trees behind the building. “We make juice that we sell,” she replied. I had the impression that I had witnessed greed over charity in a religious vocation. Such hypocrisy, enabled by the allowance for collective monastic wealth, rivals Pope Eugene IV’s absolution of Cosimo de Medici, in spite of his fortune having been gained entirely from usury, because he renovated a monastery in Florence. This historical background can help us situate the Vatican’s financial scandal that culminated in five Vatican officials being suspended in 2019.

The full essay is at "Financial Scandal in the Vatican."

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1. Skip Worden, God’s Gold: Beneath the Shifting Sands of Christian Thought on Profit-seeking and Wealth, available at Amazon. The related academic treatise, Godliness and Greed, is also available at Amazon.

2. Ibid.

Religious Violence as Hypocritical

In the movie, Boy Erased (2018), the director of a church’s conversion therapy program invites the immediate family members of one gay boy to hit him with a bible to drive out the underlying demon. The boy subsequently commits suicide. Lest this notion of using violence to remove a sin in the twenty-first century is assumed to lie in the realm of fiction, John Smyth, an Anglican, was accused in 2017 “of subjecting at least 22 teenage boys to savage beatings in his garden shed” at “an elite Christian camp for boys. His intent was “purging them of perceived sins such as masturbation and pride”[1] A Christian charity group oversaw the camp, yet I contend that the camp was not Christian.

The full essay is at "The Anti-Christian."

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[1] Ceylon Yoginsu, “Doubt Cast on When the Archbishop Knew of Abuse,” The New York Times, October 15, 2017.

The Bahá’i Religion: Theological Problems

The Bahá’i religion is based on the monotheistic teachings of Bahá’u’lláh, the nineteenth-century prophet whom Bahá’i’s maintain is the prophet even for the twenty-first century. The monotheism dovetails with the religion’s earthly goal of unity even in diversity.[1] At the same time, the religion is universalistic in that it holds that truth can come out of various religions, including non-deism Buddhism and polytheistic Hinduism. Bahá’i aims to be a tolerant religion in principle, although it seems to me that the monotheistic religions would naturally be favored. Although Hindu and Buddhist teachings and prayers are incorporated, Bahá’i does seem to emphasize Judaism, Christianity, and Islam. Yet this does not absolve Bahá’iism from the tension in being both monotheist and inclusive of truth from non-monotheist religions. Even within Bahá’i’s grasp of the three monotheist religions an underlying tension can be found. Specifically, although Bahá’iism aims to accurately represent all three of the Abrahamic religions, the desire to emphasize what those religions have in common comes at the expense of taking each in its own, distinct terms. In particular, Bahá’i teaching treats Moses, Jesus, and Mohammed similarly even though they are different types in their respective religions. The imposed isomorphism enables Bahá’iism to claim Bahá’u’lláh as the fourth is a series of the same prophet-type. This type stresses the divine-connection of the prophet at the expense of his human nature. Meanwhile, the goal of unity—the Kingdom of God—is also portrayed in distinctly earthly terms, albeit idealized, as the unity possible around the world of different peoples in “a civilization founded on justice, equality and unity in diversity.”[2] Viewing the Kingdom of God in such concrete, even partisan terms can arbitrarily narrow and even skew the divine into terms that are human, even all too human.

The full essay is at "The Baha'i Religion."

For more, see: God's Gold: Beneath the Shifting Sands of Christian Thought on Profit-Seeking and Wealth;  Spiritual Leadership in Business: Transcending the Ethical. Both are available at Amazon.

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1. This is similar to Schopenhauer’s ethical theory of compassion being based on Plotinus’s (a second-century Christian philosopher) notion of the One.

2. From the 2019 Grassroots Teaching Conference of the Four Corners Region.

On the Pull of Religious Belief

John Blake of CNN asks, “Have you ‘walked the aisle’ to ‘pray the prayer?’ Did you ever ‘name and claim’ something and, after getting it, announce, ‘I’m highly blessed and favored?’ . . . If this is you, some Christian pastors and scholars have some bad news: You may not know what you’re talking about. They say that many contemporary Christians have become pious parrots. They constantly repeat Christian phrases that they don’t understand or distort.”[1] Making matters worse, such Christians treat their religious beliefs as if they constitute knowledge. This, as well as the presumed wherewithal to claim anything due from God, is highly impious and yet the claimers are certain that they have true belief.

The full essay is at "Religious Belief."

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[1] John Blake, “Do You Speak Christian?” CNN, July 31, 2011.

The Fire in Notre Dame Cathedral during Holy Week: Divine Retribution?

Just in terms of how the business and political elites reacted to the fire at Notre Dame Cathedral in Paris, the want of a distinctly religious explanation reflected the hegemony of the secular culture in the E.U. at the time. How the incident, which occurred on April 15, 2019, might fit into an established religious narrative was largely ignored, at least by the media reporting on the fire and its aftermath. Instead, the focus was on the impact on French politics and the donations being made to repair the damage. In particular, the matter of billionaires donating a hundred or two hundred euros fueled a debate on the morality of giving so much when giving to the poor could ease economic inequality, rather than on the religious legitimacy of being rich even with the good use in rebuilding a cathedral. The media at least was silent on the question of whether God had exacted divine retribution against the Roman Catholic Church for having pedophile priests and high-ranked clerics covering them up to safeguard the reputation of the universal Church. That the fire occurred during Holy Week makes the lack of any application of the faith narratives particularly striking, for what if a fire in a gem of the Roman Catholic Church during Holy Week was aimed at getting the attention of the clergy and laity?

The full essay is at "The Fire at Notre Dame Cathedral."

In Pursuit of Money as God Incarnate

The film L’Argent (1983) is about how far people will go to get money (l’argent en francais). One major problem with greed is that people who are enthralled by it will go to virtually any length to get money. Even a religion can unconsciously warped to separate greed from earning and having wealth. Historically, Christian thought on greed and wealth has shifted from anti- to pro-wealth. Whether enabled by their religion or not, greedy people will think nothing of other people being hurt in the process. Hence, greed can be reckoned as selfishness incarnate. To claim that money is God not only puts a lower good above a higher one, but also manifests self-idolatry.

The full essay is at "L'Argent."

Greek Austerity: Pressure on the Environment

“While patrolling on a recent cold night, environmentalist Grigoris Gourdomichalis caught a young man illegally chopping down a tree on public land in the mountains above Athens. When confronted, the man broke down in tears, saying he was unemployed and needed the wood to warm the home he shares with his wife and four small children, because he could no longer afford heating oil. ‘It was a tough choice, but I decided just to let him go’ with the wood, said Mr. Gourdomichalis, head of the locally financed Environmental Association of Municipalities of Athens, which works to protect forests around Egaleo, a western suburb of the capital.”[1] Tens of thousands of trees had disappeared from parks and forests in Greece during the first half of the winter of 2013 alone as unemployed Greeks had to contend with the loss of the home heating-oil subsidy as part of the austerity program demanded by the state’s creditors. As impoverished residents too broke to pay for electricity or fuel turned to fireplaces and wood stoves for heat, smog was just one of the manifestations—the potential loss of forests being another. On Christmas Day, for example, pollution over Maroussi was more than two times the E.U.’s standard. Furthermore, many schools, especially in the north part of Greece, had to face hard choices for lack of money to heat classrooms.

Greek forests were succumbing  in 2012 to the Greeks' need to heat their homes as austerity hit.   source: Getty Images

Essentially, austerity was bringing many people back to pre-modern living, perhaps including a resurgence in vegetable gardens during the preceding summer. At least in respect to the wood, the problem was that the population was too big—and too concentrated in Athens—for the primitive ways to return, given the environment's capacity. 

The full essay is at "Greek Austerity and the Environment."

1. Nektaria Stamouli and Stelios Bouras, “Greeks Raid Forests in Search of Wood to Heat Homes,” The New York Times, January 11, 2013.
2. Skip Worden, God's Gold, available at Amazon. 

Is God the Invisible Hand?

A Baylor University survey on religion and economics in 2011 revealed something that may be distinctly American, culturally speaking. The results indicated that about “one in five Americans combine a view of God as actively engaged in daily workings of the world with an economic conservative view that opposes government regulation and [advocates] the free market as a matter of faith.”[1] Specifically, those Americans believed that the “invisible hand” of a competitive market is actually God at work. Put another way, the assumption is that the economy “works” because God wills it to by intervening directly in the market mechanism itself. Government regulation, in diverting economic supply and demand from “the invisible hand,” is thus sinful. Regulating the economy challenges God’s omnipotence (i.e., power) by interfering with God’s intervention in our daily lives via the operation of the market mechanism. 

The full essay is at "Is God for Regulation?"

1. Cathy Lynn Grossman, “Religion Colors Money Views,” USA Today, September 20, 2011. 

Religious Sources of Business Ethics: How Far Along Are We?

If Business Ethics for Dummies is any indication, the topic of religious sources for business ethics must have gained steam through the first decade of the twenty-first century. Increasing interest in such a topic in the midst of modernity is ironic, or counter-intuitive. For philosophers without any degrees in religion, the temptation might be to dilettante over to this topic in order to proffer an opinion. The result for the rest of us could well be a false sense of the extent of knowledge on the topic.

The entire essay is at "Religious Sources of Business Ethics"

For more on this topic, see God's Gold, Christianized Ethical Leadership, and Spiritual Leadership in Business, all available at Amazon.