Theological Ethics in a NeoliberalAge: Confronting the Christian Problem with Wealth, Kevin Hargaden (Eugene, Oregon: Cascade Books, 2018), xxiii+208 pages. This is a decidedly challenging book, bringing into focus what damage neoliberal (hereinafter NL) economics has done to contemporary Ireland and offering a theological alternative. There are four chapters, each with a different ‘time’, which serve to offer a feel for the shape and direction of the book. Chapter 1 is titled ‘We’re All Neoliberal Now (The Time as it is on the Clock)’; Chapter 2 ‘Karl Barth and the Parables of Jesus (The Time as it is in the Kingdom)’; Chapter 3 ‘Telling stories about Irish Money (Narrating the Past’), and the final chapter is, arrestingly, ‘Rich Worship and their Response to Wealth (Narrating the Future)’. You see the pattern, and how the different chapters address the prophetic question of ‘What Time is it?’ Hargaden sets out why NL poses a theological problem for Christians: ‘The story that we [sc. NL] are telling is the story in which we believe that neoliberalism is the path to wealth, and we refuse to conceive of a world where we are not wealthy’ (p.6). He argues that NL is nothing else than idolatry, and that because of it we live in an age of economic plunder in the end, like all idols, NL will eventually and inevitably let you down. Then he goes on to look at Jesus’s subversive parables, through the perceptive lens of Karl Barth, and points to the very different ways in which memory operates in NL and in Christian worship: ‘In the era of neoliberalism, the future is shaped by the present. In the Kingdom of God, the present is shaped by the future’ (p.38). Hargaden makes the important point that something like half of Jesus’s parables deal with themes such as money, wealth and the economy, but that they do not admit of a single interpretation: they are ‘irreducibly polyvalent’ (p.43), and touched with a certain impiety, which gives them their shock value. They are, he argues, to be read ‘apocalyptically’, to expose the in-breaking Kingdom. So in the parable of the Ten Virgins, ‘time, and its effect on our attitude to our action, is presented as the critical key to the tale’ (p.54). And he does something similar with those other two great parables from the end of Matthew’s teaching, those of the Talents and the Sheep and the Goats, and he concludes that, ‘If there is a distinctive Christian wealth ethic, it must consist of practices determined by an allegiance that lies primarily with the Studies • volume 108 • number 430 223 Summer 2019: Book Reviews Kingdom of God, as against more seemingly apparent realities’ (p.65). Hargaden offers an imaginative and sensitive treatment of Barth (the second greatest theologian of the twentieth century) on the parables, arguing that a theology of wealth is profoundly scriptural. Then he turns his attention to recent crises in the Irish economy, telling three chilling stories about how NL has in fact operated in Ireland, and how essential it is to use a different sort of language, not that of austerity, but that of abundance, to do justice to God’s creation (as depicted in Genesis and in the stories of the Resurrection); and he makes a very telling point when he argues for the importance of ‘fostering dialogue between the disciplines that prioritise narrative’ (p.85), and particularly that economy is not just an autonomous process, but is embedded in social interaction. This fits neatly into the mood of Jesus’s parables about money, as opposed to the NL teaching, whereby ‘the profit is exported and the risk imported’ (p.96). Even for those of us who know nothing of economics, this is a most alarming chapter, pointing as it does to the sheer irrationality of human greed, and the horrifying closeness of corrupt bankers to those in government. This is not just a story about Ireland, of course, but Hargaden makes an important point, that can find a home in other settings also, when he comments, ‘What is curious about the corruption of the Irish elite is how...