Our homage to freedom is a mockery, for the blinding glare of riches and power have made of democracy an illusion. The consequence is life without social and economic justice and a false view-we are chained to monetary acquisitiveness, group identities, and other limited perspectives. Power and influence coupled with technology, bureaucracy, and greed have masked accumulated wisdom-the bedrock of individual integrity. Even social injustice masked as property rights takes on a look of integrity, liberty, and prosperity. At the root of our problems is the relation of man to the land and his mental and physical separation from it. The most endurable structure would be built upon the Fatherhood of God, which the ancient Hebrews perceived as requiring the sharing among the entire people of the divine gift of land. While land rent has been acknowledged to be socially created, a theft by private interests of natural resources that belong to mankind in common, is protected and exalted as the fruit of effort and a basis of personal rights. The First Definitive History of Land Economics stands in a tradition of social criticism that recognizes that land-rent income should be the tax base of the community and the means to eliminate poverty. The author hopes to do something towards overcoming a way of thinking that in the guise of defending property rights defends privilege in its robbery of Nature, labor, and life.

Henry George (1839–1897) rose to fame as a social reformer and economist amid the industrial and intellectual turbulence of the late nineteenth century. His best-selling Progress and Poverty (1879) captures the ravages of privileged monopolies and the woes of industrialization in a language of eloquent indignation. His reform agenda resonates as powerfully today as it did in the Gilded Age, and his impassioned prose and compelling thought inspired such diverse figures as Leo Tolstoy, John Dewey, Sun Yat-Sen, Winston Churchill, and Albert Einstein. This six-volume edition of the works of Henry George assembles all his major works for the first time with new introductions, critical annotations, extensive bibliographical material, and comprehensive indexing to provide a wealth of resources for scholars and reformers. Volume 1 of The Annotated Works of Henry George includes an introduction to the six-volume series that focuses on the social context for George’s political economy, as well as the public and private struggles that George faced. Tension between the dream of economic justice and different techniques to realize it proved a continuing challenge for the Georgist movement after its heady early years. Volume 1 presents three major works by George and new essays to provide context. George wrote Our Land and Land Policy (1871) while still a journalist in California. Fred Foldvary shows that George, even as a neophyte economist, wrote with uncanny insight and analytical skill. In The Irish Land Question (1881), George dove into the maelstrom of Irish land policy. Jerome Heavey provides the essential clarification of the history and politics of Irish land law and explains why George’s remedy was not adopted. Property in Land (1885) incorporates the debate between George and the eighth Duke of Argyll. Brian Hodgkinson provides the historical and philosophical setting for this exchange between the Scottish aristocratic landowner and the American “Prophet of San Francisco.”

What does economics have to do with Christian origins? Why study such a connection? First of all, the New Testament makes many direct references to economic issues. But, second, the economy affects every other aspect of life (family, religion, community, work, health, and politics). To understand what it was like to live in a society, one must understand what the economy was doing. The study of the economy includes not only the goods and services of a society but also human labor and its control. For one, it entails the size of the pie of goods. (How prosperous was first-century Galilee?) But the study of economy also takes account of the slice of the pie that each family obtained. (How fair was the economy to each family?) Those involved in the quest for the historical Jesus have discovered that the ancient economy is a major point of dispute among various interpreters. Was the early Jesus movement a socioeconomic protest? Or was it primarily a religious reform? These two approaches understand Jesus in remarkably different ways. This volume seeks to guide readers through some of the most controversial issues raised in the last twenty years on this important topic.

The biblical jubilee represents one of the most radical programmes for land reform from the ancient Near East, yet it was never practised in ancient Israel. What then is the meaning of this sacred law that was never enforced? This cogently argued book attempts to answer that question by using the tools of sociological analysis. Fager examines three levels of meaning within the jubilee legislation, which was produced by the priestly intellectuals during the period of exile. The actual words of the text carry one meaning and the priests intended a slightly different meaning, but underlying both was a moral world view that guided them. The laws of the biblical jubilee thus enable us to examine the deepest level of the ancient Israelites' understanding of land and justice.

Roland Boer and Christina Petterson here produce a critical survey showing that the rise of capitalist theory was shaped by the way different economic philosophers—Smith, Hobbes, Grotius, Malthus, Locke––read the Bible. Invoking Jeremiah (14:22) and Adam Smith—who took the title of his Wealth of Nations from Isaiah (61:6, 66:12)—they show that early theories of capitalism were shaped by particular assumptions that these theorists brought to their readings of the story of Eden in particular. They examine those assumptions and evaluate what has changed in subsequent centuries. Idols of Nations shows that the Bible was central to the theorization and economic thought of these key thinkers as it explores the distinct problems each sought to overcome.

A new approach to environmental ethics from within the Christian tradition.