he Promised Land, like Eden, is a place of unhindered scope in which to glorify God and manifest his will. But it is not the Kingdom of God. It represents liberation from external bondage -- from oppression and restricted access to material opportunity. It is the temporal matrix within which the Kingdom may find full expression. But it is not itself the Kingdom. Although it is a heresy that locates this Kingdom exclusively in the afterlife or an ethereal paradise, Jesus declared it to be "not of this world" (John 18:36) but "within" (Luke 17:21). It is no reproach to Henry George that he lost sight of this distinction between the Promised Land and the Kingdom of God, enraptured by his vision of a just society:

By equalizing opportunity, political and economic liberation tend to draw both poor and rich into the middle class. As an expression of social justice, this constitutes a genuine advance, ethical as well as material. But it is no easy guarantee of spiritual gain. Middle-class traits include virtues such as industry, thrift, restraint, commercial and professional rectitude, but, on the other hand, low prudentialism, self-satisfaction, and an inclination to regard material well-being as a sign of righteousness. Hence, even in the Promised Land, what Paulo Freire calls "conscientization" (roughly, consciousness-raising through social commitment), emphasized and refined by liberation theology, must continue although in a different vein. The Kingdom of God will flourish only when outward liberation gives rise to inward liberation, a victory over the limitations of the bourgeois ethos.

"The Earth Is the Lord's" (Psalm 24:1). This statement tells us something about God. He is attached to the land and loves it. He is not a spiritual abstraction oblivious to the Wasteland in which we live. God is the maker of the world of eating and sleeping, working and begetting. It also tells us something of our place in this world. With God as the true owner of the earth, every person has a right to the produce which equitable usufruct yields to his or her efforts.

To recognize that "the earth is the Lord's" is to see that the same God who established communities has also in his providence ordained for them, through the land itself, a just source of revenue. Yet, in the Wasteland in which we live, this revenue goes mainly into the pockets of monopolists, while communities meet their needs by extorting individuals the fruits of their honest toil. If ever there were any doubt that structural sin exists, our present system of taxation is the proof. Everywhere we see governments penalizing individuals for their industry and creativity, while the socially produced value of land is reaped by speculators in exact proportion to the land which they withhold. The greater the Wasteland, the greater the reward. Does this comport with any divine plan, or notion of justice and human rights? Or does it not, rather, perpetuate the Wasteland and prevent the realization of the Promised Land?

This not meant to suggest that land monopolists and speculators have a corner on acquisitiveness or the "profit motive," which is a well-nigh universal fact of human nature. As a group, they are no more sinful than are people at large, except to the degree that they knowingly obstruct reforms aimed at removing the basis of exploitation. Many abide by the dictum: "If one has to live under a corrupt system, it is better to be a beneficiary than a victim of it."

But they do not have to live under a corrupt system; no one does. The profit motive can be channeled in ways that are socially desirable as well as in ways that are socially destructive. Let us give testimony to our faith that the earth is the Lord's by building a social order in which there are no victims.