Review
Books
Culture
Economics
Politics
5 min read

Abundance and the attempt to build a better world

Is this policy the antidote to the zero-sum game of politics?

Josh is a curate in London, and is completing a PhD in theology.

Construction worker climb a steel framework.
Josue Isai Ramos Figueroa on Unsplash.

What do you do when more money won’t solve a government’s problems? Abundance: How We Build A Better Future, the new book by Ezra Klein and Derek Thompson is an extended polemic against a form of government—particularly as practiced by US liberals—that stymies policy delivery. However technocratic that sounds (and the book often is), it forces readers to confront deeper questions about the nature of politics.  

At the heart of the book is a critique of what the authors, drawing on the film Everything Everywhere All At Once, call 'Everything Bagel Liberalism'. In the film topping are added to bagel to the point that it becomes a blackhole. So too, Klein and Thompson suggest, with so much well-intended policy, in which in seeking to tick every possible box and satisfy a range of regulators it becomes a delivery blackhole and little is actually done. The authors ask whether parties of the left are focused on measuring spending to the exclusion of measuring what gets built.  

The first chapter gives a good sense of their approach.  It tells a familiar story about the way in which so many are being priced out of cities because of a lack of affordable housing. However, in doing so, it highlights a surprising harm: that geographical proximity remains an important enabler of technological innovation so a lack of affordable housing in cities means a loss of creativity. 

The diagnosis is perhaps even more surprising coming from American liberals. Special interests—including those seeking to protect the value of their own houses—weaponize interlocking sets of well-intentioned legislation to prevent homes being built. Subsequent chapters apply that similar logic—regulation and a lack of focus resulting in inaction—to infrastructure, government capacity, scientific research and the implementation of new inventions. 

The book's strength is that it is not particularly detailed in its policy proposals. Klein and Thompson instead offer abundance as a lens through which policy development can be viewed: what do we need more of and how do we get it? This lens can be applied from within a wide range of ideological frameworks. It is not itself a worldview but a challenge that any politics should be obsessed with effective delivery not simply desiring the correct end-state.  

The book is unapologetically focused on America and the failures of progressive governance, particularly in California. (One of this book's peculiar legacies will be to leave many who have never been there perpetually invested in California's struggles to build high-speed rail.) Nevertheless, the approach already has its advocates in the UK - for example, the Centre for British Progress which set out its stall last week, and it is not hard to see how an agenda here that could be seized by a less hesitant Starmer government.  

Any plausible political analysis must hold together the reality of scarcity and abundance. Losing sight of either unmoors us from the actual world we find ourselves in.

Indeed, perhaps the book might feel more realistic if it had other countries in mind. Reviewing Abundance, Columbia economist Adam Tooze describes the book as painful to read, characterising it as a manifesto for the Harris presidency that never was. Indeed, according to the authors, the book was originally scheduled for release in summer 2024 to influence the Democratic platform leading up to the 2024 elections. Instead, it appears in 2025 amid Trump's assault on institutions, Tooze's Columbia among them.  

In an interview on Pod Save America, the authors argued that the book is still relevant, offering a framework with which Democrats can oppose Trump. Thompson described the Trumpian view of politics as fundamentally shaped by scarcity. He suggests that behind 47th president's policies—most notably the tariff agenda—is the conviction that every interaction is zero-sum; for you to gain, I must lose.  On this analysis, the way to oppose a politics that pits groups against one another over limited resources—housing, trade, jobs—is to figure out how the government can provide more and argue for it. In its critique and its hopefulness, Abundance offers those who believe in institutions a way to navigate—even work with the grain of—the anti-institutional temperament of contemporary politics.  

There might be something to this messaging, but scarcity plays an unmissable role in Klein and Thompson's argument. Remember that they characterise what they oppose as "Everything Bagel Liberalism", policy that tries to achieve every outcome and loses focus in doing so. They may conceive scarcity differently to Trump, but their book is a warning policy cannot deliver as much as we think. It is a call for us to oppose, to compete against those special interests—whether they be residents’ associations wanting to hold up house prices or politicians wanting to cut research grants—whose policy priorities overload the bagel.  

At heart, the book is a reminder that ultimately the salient scarcity in politics is not housing or trade or even money. It is time. Abundance cautions governments that unfocussed policy yields the time entrusted to them by the governed.  

Humans cannot lead politics completely beyond its zero-sum logic. The world is so often a violent competition over resources and government must restrain that violence while avoiding being co-opted as a means of exploitation.  And yet, politics is also—even primarily—an avenue through which communities answer a primal summons to be fruitful, abundant.  

Ultimately, any plausible political analysis must hold together the reality of scarcity and abundance. Losing sight of either unmoors us from the actual world we find ourselves in. Yes, there is so much broken and warped to reckon with, and we must grapple too with our finitude’s bluntness, but so too is creation replete with goodness, among them our capacity to invent and deliver what we need together. 

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Essay
Church and state
Creed
Politics
7 min read

How to test the religious claims made on Trump

An old Puritan offers a way to question the assertions.

Anthony is a theology professor at Seminary of the Southwest in Austin, Texas.

A montage shows a bishop, a preacher and a president being looked down upon by a puritan.
Jonathan Edwards considers.

Christian theological language is a fairly constant garnish to the dish that is American political theater. In recent weeks, however, with the rhetoric responding to the initiation of Donald Trump's second term, such language has arguably shifted into a substantial side dish, if not the main course.  

At the Inauguration, Rev. Franklin Graham prayed, "Father, when Donald Trump’s enemies thought he was down and out, you and you alone saved his life and raised him up with strength and power by your mighty hand." He compared the new President to Moses and Samuel of the Hebrew Scriptures, and implied that the years of the Biden administration were akin to Israel's years of enslavement in Egypt.  

The President himself made a bold claim of divine intervention in Inaugural address: 

 "I was saved by God to make America great again." 

Christians, however, are far from united in this interpretation. Pope Francis suggested prior to the election that American  voters were facing a choice between two evils. He has since called Trump's mass deportation plans "a disgrace." The Episcopal Bishop of Washington went viral just after the Inauguration when she called on the newly elected President to amend his rhetoric around sexuality and immigration in the name of mercy:  "Our God teaches us that we are to be merciful to the stranger, for we were once strangers in this land." 

The discipline of theology can seem like an exercise in evaluating faith language against the grid of personal conviction. Rev. Graham has his theology, Pope Francis his, Bishop Budde hers. But as any true student of theology knows, the tradition is rich with critical tools that go far beyond private taste or political orientation.  

Good theology acts as  a grammar for the language of Christians. Think of how German or French has rules that keep our subjects and objects aligned and that connect propositions and antecedents. Sentence-diagramming, that dreaded rite of passage for the language student, shows those connections visually on a chalkboard. Cumbersome as they are, such structures  allow us to make the most sense possible when we go to put thoughts into words.  

So too in the language of faith traditions: we can fail to make sense by ignoring the long evolution of "grammar" that is that tradition's critical reflection on its own faith.  

What forms and structures might allow us to evaluate claims about whether or not God's hand is at work in the election and vision of a new U.S. President?

Divine intervention never shows up "full strength," given that it only ever arrives through the words and acts of human beings.

In the eighteenth century, American Puritan theologian Jonathan Edwards weighed in on arguments about whether God was at work in the movement of revivals that we have since taken to calling the First Great Awakening. His careful evaluation of arguments and claims for and against the revivals could serve as a model for evaluating the political theology of our day.  

Edwards is most famous for his sermon "Sinners in the Hands of an Angry God," a text that my high school English teacher justly called a stunning piece of rhetoric and an alarming bit of theology. Less famous, though, are the writings that explore the true center of his theological vision. For Edwards, the world was created out of the bounty of God's own character. Call it a theological aesthetic: God delights in the beauty of his own goodness and truth, and so makes a world whose character is, at its best, a reflection of of a good and beautiful God.  

This aesthetic runs like a soft bass line through his short treatise The Distinguishing Marks of a Work of the Spirit of God. This work opens with a passage from the first Epistle of John.  The writer says that Christians should not believe every spirit, but rather "try the spirits whether they are of God." Edwards is surprised to find that this invitation is not one that his contemporary theological evaluators have taken up. There's his aesthetic running in the background: If God made us to be Godlike, then we ought to be vigilant in our attention to the energies sweeping through the world, and certainly "try them" before we decide to trust or mistrust them as the presence of God's own Spirit.  

When he addresses those who deny that the hand of God is at work the Awakening, he takes seriously their criticism that some preachers are excessive, or harmful, or even riddled with errors in their sermons. Edwards doesn't disagree or defend such preachers, but rather reminds the reader that one must consider the distance between the eternally holy and righteous God and the temporally limited and fallible creature. God made us to be Godlike, but that likeness is a calling, not a presumption. For this reason, "If some fall away into gross errors or scandalous practices, it is no argument that the work in general is not the work of the Spirit of God." In fact, "if we look into church history, we shall find no instance of a great revival of religion but what has been attended with many such things." In effect, humans are imperfect receptors of divine transmission. Acknowledgement of our imperfection is not a denial of divine activity. This is, for Edwards, as for the whole of the theological tradition, a key principle of good theological grammar. Divine intervention never shows up "full strength," given that it only ever arrives through the words and acts of human beings. 

 The "proof" of God's hand, theologically speaking, is not in the strength of one's conviction or in the number of people who hold it. 

When he turns from what might negate the claim of divine action to what might affirm it, Edwards says, first of all, that a growing affection for Christian teachings is an integral part of such evidence. "The devil has the most bitter and implacable enmity" against the whole story of the virgin birth and the redemption wrought by Jesus' death and resurrection. If people begin falling in love with the beauty of the story, he suggests, it is a pretty solid indicator that God is at work. 

But this alone is not sufficient evidence, if for no other reason, Edwards says, than that there are false prophets who mislead even as they speak in ways that sound pious. For this reason, a love of truth-telling supplies a touchstone for our theological grammar. "If we see that a spirit operates as a spirit of truth, leadings persons to truth, convincing them of those things that are true, we may safely determine it is a right and true spirit." For Edwards, if I speak out loudly in favor of the divinity of Christ while lying about my own actions or intentions, you should not trust that I am a faithful witness to the work of the Holy Spirit.  

But the most important of all marks of the work of the Spirit of God is neither of these; or perhaps, it is a mark that lies within and shapes all other evidences. Edwards says that "humble love" of God and fellow humans is the "highest evidence of a true and divine Spirit." The adjective here is important: a love that is self-aggrandizing is not the love that shares in God's own character.  

Here again the aesthetic sounds the bass line: God's love changes us like a beautiful memory or a lovely person does. We want to belong there, we want to be like that. If the energy, the spirit, sweeping through a culture is not that sort of energy, then it's likely not the work of the lovingly humble God.  

Edwards ends his own treatise by grading the revivals on his grammatical grid, and determining that it is, in fact, the work of God. For our current moment in U.S. society, the evidence is not yet in. Will the Trump administration cause an increase in affection for Christian teachings? Will it explode in an epidemic of truth-telling and a cultural outrage at falsehood? Will the policies and practices of the next four years demonstrate humble love? If so, Christians will have good reason to attest that the interpretations of leaders like Reverend Graham are accurate.  

The "proof" of God's hand, theologically speaking, is not in the strength of one's conviction or in the number of people who hold it. It is rather in the humility, Christian devotion, and the divine and neighborly love that grows from the events in question.   

On this note, Bishop Budde's admonition invites a reading that not far from the theological grammar that Edwards supplies. "You have felt the providential hand of a loving God," she reminded the President. "In the name of our God, I ask you to have mercy upon the people in our country who are scared now." If it was in fact God's mercy that spared you, it was so that you could be merciful. The proof of providence will be in the pudding of practice, Mr. Trump.  

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