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chinese money plant the sill

chinese money plant the sill Chinese Money Plant ‘Pilea peperomioides’ 2 Gal. / Teal / With Pot

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chinese money plant the sill Chinese Money Plant ‘Pilea peperomioides’ 2 Gal. / Teal / With PotThe Chinese Money Plant, known as Pilea peperomioides, is one of the most beloved houseplants in the world, admired for its coin shaped leaves, minimalist look, and ease of care. Often seen gracing modern interiors and Instagram feeds, this quirky plant brings a charming architectural quality to any space. Traditionally, the Chinese Money Plant is believed to bring prosperity, good fortune, and financial abundance, which is why its often given as a

The Chinese Money Plant, known as Pilea peperomioides, is one of the most beloved houseplants in the world, admired for its coin-shaped leaves, minimalist look, and ease of care. Often seen gracing modern interiors and Instagram feeds, this quirky plant brings a charming architectural quality to any space.  

Traditionally, the Chinese Money Plant is believed to bring prosperity, good fortune, and financial abundance, which is why it’s often given as a gift. This plant goes by many names, including the UFO Plant, Pancake Plant, Missionary Plant, and simply the Money Plant (not to be confused with Crassula ovata or Epipremnum aureum).  

According to feng shui, the Chinese Money Plant is more than just a decorative addition, it's considered a symbol of prosperity and good luck.

The round, shiny leaves resemble coins, making it a go-to plant for those hoping to attract wealth and positive energy into their homes or offices.

To bring prosperity and good luck into your life, feng shui practice suggests placing the plant in the southeast corner of your living space, which is associated with wealth and abundance.

It’s also popular to give the plant as a gift, especially when it has produced “pups” or offsets, which are thought to spread fortune when shared. 

The plant grows in a mounded shape and stays compact, typically reaching a mature size of about 12 inches tall and 12 inches wide.

It can grow to double its size in a year with proper lighting. Its symmetry and upright growth habit make it perfect for shelves, desks, or as a tabletop focal point. 

Native to the mountainous regions of Yunnan Province in southern China, the Chinese money plant is defined by its shiny, round, flat leaves perched above long, slender stems that radiate from a central point. 

The Chinese Money Plant can produce tiny, pale-pink to white flowers on thin stalks in ideal indoor conditions, usually during spring. However, blooming is rare and not its main feature. What makes this plant especially unique is its tendency to produce numerous offsets or “pups” at the base and even along its roots, which can be gently removed and propagated with ease. 

The full-grown Chinese Money Plant is popular for its easy-care nature, unique round leaves, and air-purifying qualities, making it a great decorative houseplant for modern interiors. Its upright, architectural look adds charm to tabletops, shelves, or hanging planters. 

When and How to Water Your Chinese Money Plant 

The Chinese Money Plant is mildly drought-tolerant and does not like sitting in wet soil, which can quickly lead to root rot. During average conditions, let the top 1–2 inches of soil dry out between waterings. If you’re unsure, it’s safer to wait a day or two longer than to water too soon.

The plant can tolerate short dry spells better than overwatering. Water your Chinese Money Plant every 7–10 days during its growing season (March to September) using about 1/4 to 1/2 cup of water and reduce watering to every 14–21 days during dormancy (October to February). 

From March to September, during its growing season, water the plant every 7–10 days with about 1/4 to 1/2 cup of water, depending on pot size and indoor climate. You’ll notice it grows faster and pushes out new leaves during this time, so more frequent watering is appropriate. Make sure to use a pot with good drainage and empty any saucers to prevent soggy soil. 

From October to February, in its dormant season, reduce watering to every 14–21 days using around 1/4 cup, only when the soil feels completely dry. Growth will slow down or stop, and watering too much during this period increases the risk of root rot. Place it in a slightly cooler location during dormancy, if possible, to help mimic natural seasonal changes. 

Light Requirements – Where to Place Your Chinese Money Plant 

When growing indoors, place your Chinese Money Plant near a bright east or north-facing window with indirect light for 6–8 hours daily.

Chinese Money Plant thrives in bright, indirect indoor light and grows best near east- or north-facing windows.

Avoid intense, direct midday sunlight, which can scorch the leaves.

If you only have south- or west-facing windows, place it a few feet back or use a sheer curtain. Under low-light conditions, it may become leggy, producing fewer and smaller leaves.

When growing outdoors, give your plant filtered morning sun and bright shade in the afternoon, ideally 3–4 hours of gentle light daily. It can be placed on a shaded patio or balcony during warm months; but must be brought indoors before temperatures drop.

Avoid direct sun exposure during summer afternoons, which can burn the delicate foliage. 

Optimal Soil & Fertilizer Needs 

The Chinese Money Plant prefers a well-drained, airy, slightly acidic to neutral soil (pH 6.0–7.0), and should be fertilized once a year. A quality indoor potting mix amended with perlite or pumice ensures proper drainage. Planet Desert specializes in succulents and has Go to cactus mix blend 1 gal 4 qt cacti succulent dirt compost growing media that includes an organic substrate with mycorrhizae to help with the growth of a healthy root system, to help your succulents thrive. Avoid compacted or moisture-retentive soils, as they increase the risk of rot.  

Fertilize your plant once a year in spring using a diluted balanced liquid NPK fertilizer of about 5-10-5. Too much feeding can lead to salt buildup or leggy growth. No fertilizer is needed during the dormant season (October to February), as the plant slows its growth and won’t benefit from added nutrients. Flush the soil occasionally with plain water to remove any accumulated salts. 

Pro Tip: It’s perfectly natural for your Chinese Money Plant to shed an occasional older leaf as it focuses energy on fresh growth. But if you notice multiple leaves dropping at once, overwatering and potential root rot are often to blame. Act quickly by checking the soil and root-adjust watering to help your plant bounce back.

Chinese Money Plant Indoor Requirements 

The best place to grow a Chinese Money Plant indoors is near an east- or north-facing window where it can receive bright, indirect light throughout the day. Avoid placing it directly in harsh afternoon sun, which may scorch its delicate, round leaves. When grown indoors, the Chinese Money Plant thrives in temperatures between 60–75°F, with moderate humidity levels of 40% to 60%. It does well in typical household conditions but appreciates extra humidity, which you can provide with a pebble tray or by grouping it with other plants. Always position it away from cold drafts, air conditioners, and direct heat sources like radiators to prevent stress. 

Hardiness Zones & More 

In all other U.S. states, where winter temperatures dip below this threshold, it is best grown indoors or kept as a seasonal outdoor plant during warm months. 

If you choose to place it outside during summer, be sure to bring it back indoors by late September or early October to protect it from cold damage. 

The Pilea peperomioides can only be grown outdoors year-round in Hawaii, where USDA Zones 10–11 provide the consistently warm, frost-free climate it needs.

In these tropical conditions, the plant enjoys filtered sunlight, mild humidity, and temperatures that stay safely above 50°F.  

Wildlife – Pilea peperomioides Flowers Attract the Following Friendly Pollinators 

When in bloom, Pilea peperomioides may draw a few tiny flies or gnats, but it is not a plant that is known to draw bees, hummingbirds, or butterflies. This plant is more decorative than wildlife-supportive, but its tiny pale flowers can sometimes catch the attention of small insects. However, it’s not a nectar-rich plant and shouldn’t be relied upon to attract pollinators like salvia or milkweed. 

Butterflies
Bees
Hummingbirds
Lady Bugs
Multi Pollinators
Other Birds

According to the ASPCA, Pilea peperomioides is non-toxic to dogs, cats, and horses. This makes it a pet-friendly houseplant option and a great choice for families. Even if ingested, it rarely causes more than mild stomach upset. Still, always supervise pets around houseplants to discourage chewing. 

How to Propagate Your Chinese Money Plant  

Pilea peperomioides is easily propagated from baby plantlets, which grow from the base or roots of mature plants. When a healthy plant matures, it produces offsets (also called pups) that can be removed and replanted. Wait until the baby plant is 2–3 inches tall, then gently dig around the base and snip it from the parent with a clean knife or scissors.

Ensure the pup has some roots for faster establishment. Plant the offset in a small pot with moist, well-draining soil. Keep it in bright, indirect light and water lightly. Within a few weeks, it should root and begin growing independently. You can also try propagating leaf cuttings in water, but this method is slower and less reliable. 

Potting and Repotting Chinese Money Plant 

Chinese Money Plant prefers a small to medium-sized pot with excellent drainage, and it typically needs repotting once every 1–2 years as it outgrows its container. When potting or repotting, choose a container that has drainage holes and use a light, well-draining soil mix, such as a blend designed for indoor plants or a succulent mix with added perlite or coconut coir. Repotting is best done in spring, just before or as the plant enters its active growing season.

If you notice roots circling the bottom or poking through the drainage holes, or if water drains too quickly, it’s a sign your Pilea has outgrown its current pot. While repotting, it's a great opportunity to separate and propagate any baby offsets (“pups”) growing around the base. After repotting, water the plant lightly and place it in indirect light to help it adjust to its new environment without stress. 

Key Takeaways

  1. The Chinese Money Plant is one of the most popular houseplants, known for its charming coin-shaped leaves, low maintenance, and modern aesthetic appeal.
  2. Feng Shui enthusiasts believe the Chinese Money Plant brings prosperity and positive energy, especially when placed in the southeast corner of your home or office.
  3. This plant is drought-tolerant, capable of thriving with minimal watering, making it ideal for busy plant owners or those in drier indoor environments.
  4. The Chinese Money Plant is safe for pets, as it is non-toxic to cats and dogs according to the ASPCA—perfect for pet-friendly households.
  5. It produces easy-to-propagate pups, allowing plant lovers to grow new plants from the mother plant and share them with others.

The Bottom Line 

Overall, the Chinese Money Plant ‘Pilea peperomioides’ is a stylish, easy-care indoor plant with charming round leaves and simple care needs With its charming look, symbolic significance in feng shui, and reputation for easy care, it has become a staple in modern plant collections around the world. It adds visual appeal with its upright stems and coin-like foliage, requires minimal watering, and thrives in bright, indirect light. Pet-friendly and easy to propagate, it’s an ideal choice for beginners or seasoned plant lovers alike. With the right watering schedule, soil mix, and light exposure, this trendy houseplant can reward you with lush growth and an ever-growing family of new pups. Order your very own Chinese money plant for sale today!

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Dr. James Garrett
Chelsea, US
★★★★★ 5
Faithful to God's Word
Format: Paperback, Format: Paperback
I have been a fan of Bill Mounce since I was taught Koine Greek using Version 2 of his methodology. He writes in an easy-to-read style that faithfully communicates truth and facts. I was so impressed with his works that I have purchased several and have used many of his texts--even with the Greek classes that I have taught. When this new book came out, i was extremely excited because I assumed the same simple yet profound emphasis would exude from this new work. I was and am correct. Mounce, in a very positive and supportive way, takes the topic that many make controversial concerning the veracity and trustworthiness of the 66 books we know as the Bible. He has researched this project well and utilizes the collected wisdom of many modern-day scholars concerning various aspects of ancient texts and translations of the Bible. He also acknowledges and addresses some of the so-called "wisdom" of a few of the modern-day non-adherants of the Bible. I was very impressed of his handling of these critics and critiques because, as he should, he dealt with them in a very straight-forward manner--affirming their intelligence but not their findings/propositions/conclusions. I appreciate that--as a pastor, I can strongly recommend this work to adults and older teens in my congregation (all laymen) and that I can trust it as they read it. (In fact, I have already recommended it to some.) I also appreciate that--as a college/seminary professor, there is sufficient solid material here that I can recommend this to my students and that I can know they are receiving the truth concerning God's Word, In all honesty, there is probably not enough good that I can say as I recommend this great book. Dr. James (Jim) Garrett
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Reviewed in the United States on October 14, 2021
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Catharina
Boise, US
★★★★★ 5
A must read book for anyone who doubts the bible
Format: Paperback
I was interested to read this book because I was already familiar with the author William Mounce having studied his book, “Basics of Biblical Greek Grammar” and knowing that he was on the oversight committees of the ESV and NIV bible translations so felt I could trust his validity. His book is based on academic research but written to a nontechnical audience which makes this a great tool to share with anyone who has doubts about the bible. With that said, I found it to be intelligent with a lot of reference material. I didn’t want to skim over any part and read it slowly so I could understand what was being said. One of the reasons people doubt the bible is they say there are contradictions and errors. There are 2 chapters regarding apparent contradictions. With each contradiction, he addresses it with facts and gives clarity to what could seem confusing. Other chapters teach on the Historical Jesus, The Canon – how we got 27 books in the NT, Textual criticism, Translations and The Old Testament. I found this book to be very informative and interesting, one I will keep going back to for reference.
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Reviewed in the United States on October 31, 2021
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Poole
Alexandria, US
★★★★★ 5
Excellent Read!
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William Mounce always has a way with bringing things to light clearly, just read his Greek text books and you will see that. His new book “Why I trust the Bible” answers a very important question for Christians. We are to be people of the book, and today many try to cast doubt on God’s words. These attacks on the Word of God come from both the left and right of the issue, atheist and the KJV only crowd. Mr. Mounce handles the issues with clear and accurate facts. From the reality and deity of Jesus Christ to the reliability of canon we call scripture. Does he have a biased? If he does he tells you, but he also is very pointed at the goal, showing I CAN trust the bible. “Why I trust the Bible” is a great read if you want the facts but don’t want to spend hours reading the arguments in multiple books or websites. Mr. Mounce provides the evidence and the tools for you to dig deeper and see where and what was said for yourself. I would highly recommend this book as the issue is handled very concisely and with great clarity.
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Reviewed in the United States on September 14, 2021
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Jung
Draper, US
★★★★★ 5
It argues for the reasons for helping the poor and provides ways to do so with helpful examples.
Format: Kindle
In Chapter 1 “What is Doing Justice?” Keller says just as tithe is the right or due of the priests, the poor and needy have rights to have their needs met. Any neglect shown to their needs is not called merely a lack of mercy or charity but a violation of justice. The Bible introduces God as a father to the fatherless, a defender of widows (Psalm 68:4-5). Giving justice and defending to the poor and weak is one of the main things he does in the world. He identifies with the powerless and takes up their cause. Because most of the oppressed are those who are poor and powerless, God gives them particular attention and has a special place in his heart for them. Justice is more than merely giving the poor small, perfunctory gifts, but turning the their life to a life of delight. Justice includes generosity. In Chapter 2 “Justice and the Old Testament” Keller says Jesus has fulfilled the ceremonial laws of Moses, including clean laws of touching, diet, dress; sacrificial system and temple worship ordinances. However, the basic principles in the Old Testament remain the same. Christ only changed the way in which Christians exhibit their holiness and offer their sacrifices. Today, people are required to offer God their entire lives as sacrifices (Romans 12:1-2), as well as the sacrifices of worship to God and the sharing of their resources with others (Hebrews 13:5). Although the Bible does not guarantee that no one will ever fall into poverty, God promises that He will richly bless His people so that if they are kind and good to the needy around them by being openhanded and freely lending everything he needs, there would not be a poor man among them, that no one will suffer from permanent, long-term poverty. The money we have is as much a gift of God as the manna was a gift to the Israelites in the desert. The Biblical laws for the use of land criticize the statism that disregards the precious treasure of personal rootage as well as the untrammeled individualism which secures individuals at the expense of community. The three causes of poverty, according to the Bible are oppression, calamity, and personal moral failure. Taken in isolation no one factor – government programs, public policy, calls to personal responsibility, or private charity – is sufficient to address the problem. In Chapter 3 “What did Jesus Say About Justice?” Keller says Jesus wants his followers to be profoundly generous to the poor, spending more money on them than on the rich and the friends. Genuine concern for the poor is not a means of getting salvation but rather the sign that you already have salvation. Whatever a person does to the poor is done to Jesus. The Bible sees sexual immorality and material selfishness as both flowing from self-centeredness rather than God-centeredness. Gospel preaching that targets some sins but not the sins of oppression cannot work among most people in the world, people who are poor peasants and workers. Our first responsibility is to our own families and relations (1 Timothy 5:8), and our second responsibility is to other members of the community of faith (Galatians 6:10). However, our responsibility also includes doing good to all people, including strangers such as foreigners. In Chapter 4 “Justice and Your Neighbor” Keller says Jesus said that loving God and neighbor is the way to get eternal life. To this, the expert in the law asked who his neighbor is. Using the story of good Samaritan, Jesus says that anyone in need is our neighbor. We should not refuse to help others by saying that they are not yet in extreme poverty because we would not wait until we are in extreme poverty before doing something to alleviate our suffering. We should not say I cannot help anyone because we mean I cannot help anyone without burdening myself, cutting in to how I live my life. We should not refuse to help others because they are ungrateful and wicked because Jesus saved us not even though we are ungrateful and evil people. We should not refuse to help the poor who fell into poverty because of their own selfish, indolent, or violent behavior unless they continue in those evils. Even if they do persist in the same evil, we should still help the family members of those evil people. Jesus is the great Samaritan who came down and saved us out of his compassion on us, the spiritually dead. In Chapter 5 “Why Should We Do Justice?” Keller says two basic motivations for doing justice that the Bible gives are first joyful awe before the goodness of God’s creation and second the experience of God’s grace in redemption. The fact that humans are created in the image of God shows that every human being deserves respect. God gave to humans management and authority over the earth but not the ownership. God gave the poor the right to receive favor and good will from the rich as the rich have received favor and good will from God. A person who experienced of God’s grace can no longer have pride and haughtiness and aloofness toward the poor. In Chapter 6 “How should we do justice?” Keller says doing justice requires constant, sustained reflection and circumspection, thinking through how to do justice in every area of life.Vulnerable people need multiple levels of help. Keller call these layers relief, development, and social reform. Relief is direct aid to meet immediate physical, material, and economic needs. Development is giving an individual, family, or entire community what they need to move beyond dependency on relief into a condition of economic self-sufficiency. When John Perkins explained his philosophy of ministry, he always named three basic factors. One he called “relocation,” though others have called it “reneighboring a community.” This means the helper should live within the community and thus have firsthand knowledge of the needs of the neighborhood and real accountability to the residents. Perkins also spoke of “redistribution,” something others have called “reweaving a community.” This means that financial capital, social capital, and spiritual capital that are invested into the community should stay within the community for the benefit of the community. By “financial capital,” we of course mean the ability to attract businesses that not only provide goods for customers, but also keep wealth and financial capital in the community itself. By “social capital,” Perkins meant the training and retaining of local leadership. “Spiritual capital” refers to the spiritual and moral influence of the churches in the neighborhood. There is a third important factor in John Perkins’s strategy for rebuilding poor communities. He names it “racial reconciliation.” This includes empowering the resident of poor communities to control their own destiny as well as inviting professional helpers from outside to play a role. The new bonds with others in Christ are stronger than our relationship to other members of our own racial and national groups. The gospel gives believers critical distance from their own culture, enabling them to critique their own cultural idols. When these new insights are established in the consciousness of a Christian, a church, and a community, the resulting unity of relationships becomes both a means to reneighboring and reweaving and a direct witness to the world of the reality of the gospel. Besides relief and development (both individual and corporate) there is social reform. Social reform moves beyond the relief of immediate needs and dependency and seeks to change the conditions and social structures that aggravate or cause that dependency. Doing justice and generosity should not be the means to evangelism nor be considered the same thing as evangelism nor be considered something detracts from evangelism. Instead, they should exist in an asymmetrical, inseparable relationship. Doing justice and generosity is inseparably connected to preaching the gospel because the gospel produces love and concern for the poor and the deeds of justice and generosity give credibility to the preaching of the gospel. In other words, justification by faith leads to doing justice and generosity, and doing justice and generosity make many seek to be justified by faith. The most loving thing anyone can do for one’s neighbor is to help him or her to have a saving faith in God, to have a saving relationship with Him that will result in eternal life with Him. Christian church, like any other institution or organization, cannot do all things well, and thus should do the work of relief and some development inside and around its community for their own members, neighborhoods and cities and let its members to do the work of development and social reform through appropriate organizations and institutions. In Chapter 7 “Doing Justice In the Public Square” Keller says there is no consensus on what justice is. People assume the other side know they are simply being unjust, but the reality is nearly everyone thinks they are on justice’s side. Justice is not a matter of common sense because people have differing opinions about what freedom and equality, what things that define justice, are. The causes for which justice is invoked are always matters of deeply held beliefs, rooted in particular view on matters of faith such as human nature, happiness, right, and wrong. There are competing visions of justice in our society which can fall into three categories: maximizing welfare, respecting freedom, and promoting virtue. Attempt to talk about justice in the supposedly neutral terms of freedom and equality that we can all agree on did not work because our ideas of justice are rooted in views of life that are nonprovable faith assumptions. The forbiddance to bring religious beliefs into public argument has made debate or discourse over normative matters barren, unsatisfying, and shallow. We can’t agree on what justice is because we are not allowed to talk about our underlying beliefs publicly. We are locked in endless disagreement, largely because we live with the illusion that we can achieve moral and religious neutrality. Many great political and influential figures in the past used religious language to argue for their cause. Prohibition of bringing personal morality into public policy is thus absurd. Our law is itself a codification of morality, much of it grounded in the Judeo-Christian tradition. Although Christians should not be strident and condemning in their language or attitude, Christians should not be silent about the Biblical roots of their passion for justice. Christians’ work for justice should be characterized by both humble cooperation and respectful provocation. Common grace of God gives skills in science, scholarship, crafts, government, art, and jurisprudence to nonbelievers as well. Christians and non-Christians have common values that can form a connection between them. Believers should let their coworkers know of how the gospel is motivating them, yet also they should appeal to common values as much as possible. At the same time, they should be respectfully provocative with them, arguing that their models of justice are reductionistic and incomplete. Christians should talk about how their beliefs are different than those of non-Christians even if they have the same basic social goals. Valuing things is always based on beliefs about the purposes of life, human nature, right and wrong, all of which are moral and religious. As Aristotle and other Greek philosophers reasoned, unless we can determine what human beings are here for, it is impossible to determine how we should live. Many prominent thinkers and scientists say that human being does not have inherent worth. Therefore, even atheist and agnostic philosophers acknowledge that the concept of human rights requires a religious dimension. Many nonreligious people believe in human dignity and human rights. However, it is just that any such belief is religious in nature. In Chapter 8 “Peace, Beauty, and Justice” Keller says the Jewish description of the creation is unique in that God created the world as a craftsman or an artisan with much care and planning. God created all things in an interdependent, harmonious relationship to one another. Just as rightly related physical elements form a cosmos, so rightly related human beings form a community, and this interwovenness is what the Bible calls shalom, or harmonious peace. Shalom means peace resulting from right, perfect, and joyful relationship in all dimensions – physical, emotional, social, and spiritual. When there is crime, poverty, and family breakdown, there is no shalom in the society. However, when people share with others, work together for good and functional public services, school, and flouring businesses, the community experiences shalom. Broken relationship with God resulted in war, crime, family breakdown, oppression, injustice, hunger, sickness, aging and physical death. Doing justice means bringing shalom to the community, especially for the poor and the weaker members of the society. Perceiving the goodness of God in His sacrificial love makes doing justice and other things that honor and please God a delight to people. God identifies with the poor not only symbolically but also literally in the incarnation and death of Jesus. He had little the world valued and the little he had was taken. Though He was rich, for the sake of us He became poor, so that we through His poverty might become rich (2 Corinthians 8:9). In section titled “Justice Includes Generosity” in chapter 1, “What is doing Justice?”, the author seems to say that generous giving to the poor is a requirement from God. Mercy, compassion, or charity are not a requirement, but justice is. Therefore, generous giving must be justice, and justice unconditionally includes generous giving. Thus, the author equates justice with generosity or generous giving of time and resources. The author went further by saying that those who do not actively and generously share their resources with the poor are robbers. I must disagree with what the author said above. When generous giving to the poor or generosity becomes justice, it means the rich have the legal obligation to give to the poor, and the poor have legal right to demand goods from the rich or even take goods from the rich without their knowledge. When the rich accuse the poor of stealing from them, the poor would be able to say “It is justice for us to receive generosity from you. Therefore, it is not stealing but merely exercise of justice and practice of our rights.” Instead of calling generous giving to the poor justice, I believe generous giving to the poor is a righteousness. It is a righteousness that God demands from the rich. However, God did not give the poor the right to demand or steal from the rich. God merely gave the poor the right to ask for what they need from the rich, and the right to receive from the rich whatever the rich give them. If mercy, compassion, and charity to the poor by the rich are a requirement, an obligation on the part of the rich, some people may argue that generous giving to the poor can no longer be called mercy, compassion, or charity by the rich. I think they have a solid ground to argue that case, but indisputable truth that remains unchanged is that the generous giving to the poor through the rich is mercy, compassion, and charity by God. The author said, “We do justice when we give all human beings their due as creations of God.” It is equally true to say, “God does justice when He gives all human beings their due as creations of God.” Then when the poor receive goods, or rather when human beings receive life, health, wealth, and peace from God, are they receiving their due from God? If so, human beings do not have to give thanks to God because they are only receiving their due from God and God merely doing what His Justice requires Him to do. I agree with what Keller said regarding what Christians should do to help the poor. I could feel the enthusiasm he has for helping the poor while reading the book. I also give due respect to the efforts he has made. It seems to me he has done appropriate research for writing on this subject. He has proposed well-thought-out ways to help the poor. His mention of inputs from many other people, particularly those from Abraham Kuyper and John Perkins, were especially helpful. These various inputs helped considering the task of helping the poor in a more balanced and multifaceted way. Most importantly, he has a first-hand experience of helping the poor which gives him invaluable knowledge and know-off from which he can draw and helps him critically assess the benefits and shortcomings of inputs from others. I believe more improvements can be made upon the helping ministry that he and others have built upon. However, due to lack of first-hand experience, it is difficult for me to propose any valuable improvements.
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Reviewed in the United States on June 17, 2021
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Fr. Charles Erlandson
Chelsea, US
★★★★★ 5
Marries God's Grace, Orthodox Theology, and Social Justice
When I ordered Timothy Keller's "Generous Justice," I thought I was buying a book about God's justice (in condemning sinners), which has been assailed by so many recently. Never have I been so pleasantly and emotionally surprised by a book. What Keller has done instead is to wed a theology of God's grace to us, and one that is fully orthodox in nature, with a biblical emphasis on social justice. Keller's main thesis is this: God's "generous justice" to humans who are poor in spirit and in great need is a motivation for our administering social justice - as well as an evidence that we have truly received the grace of God. This is truly a mind-blowing, heart-rending thesis - and it's hit me like a ton of bricks! The very night I read this book, I read (from the Book of Common Prayer) the prayer for Social Justice in our Evening Prayer service at church. Obviously God is trying to teach me something, and I think He's trying to teach you all the same thing. That something is that Christians are to be involved in social justice not only because it's a commandment but because it's a response to a life that's received the grace of God (His "generous justice"). Keller cuts across the great conservative/liberal divide in this book. He has something that most of you will at first disagree about, but when you truly consider it, you'll find that he's probably right. Social justice is about caring for the poor and alienated, both as individuals and as communities. To conservative Christians he preaches that social justice does indeed involve changing entire communities and that real oppression and social injustice still exists in the U.S. To liberal Christians he preaches that much of poverty really does come from the personal moral failings of individuals. In fact, he outlines 3 possible causes of poverty: oppression, calamity, and personal moral failure. He believes that the biblical emphasis is especially on the larger structural factors (although I don't necessarily agree with him here.) Perhaps most importantly, Keller is putting his money where his mouth is: his Redeemer Presbyterian Church is located in Manhattan. What Keller does best, beginning with the Old Testament and continuing through the teachings of Jesus and the Epistles is to show God's concern for social justice. You cannot read this book without being challenged to want to be more involved in correcting social injustice, whether at the individual or social level. This book hit me like a ton of bricks because years ago I had read Ron Sider's Rich Christians in an Age of Hunger while in college. I was originally moved by the book but then became aware that Sider had made a lot of errors in his theology and thinking. For years, I allowed this and the liberal emphasis on the social gospel as opposed to the true gospel to shield me from the biblical message of the need for justice. This book has been like a sledgehammer to my soul, and it will take me months and years to sort out what God would have me do next. In addition to providing the biblical and theological rationale for caring for the poor and disadvantaged, Keller turns towards a more practical approach towards the end of the book, which was exactly what I needed. He answers questions I and many others have, such as "What if I don't live by an area of poverty?" (then look for the disadvantaged, abused, neglected, sick, single parents wherever you are!) He discusses 3 levels of help that need to be offered: relief (direct aid to immediate needs), development (giving a family or community what they need to move beyond dependency), and social reform (changing the conditions and social conditions that cause dependency). Keller divides his book up this way: Introduction: Why Write This Book? Chapter One - What is Doing Justice? Chapter Two - Justice and the Old Testament Chapter Three - What Did Jesus Say About Justice? Chapter Four - Justice and Your Neighbor Chapter Five - Why Should We Do Justice? Chapter Six - How Should We Do Justice? Chapter Seven - Doing Justice in the Public Square Chapter Eight - Peace, Beauty, and Justice There are still things I disagree with about the book, and I have a few areas where I think Keller could have been clearer or more forceful so as not to mislead. My 1st objection is that Keller seems to emphasize justice in terms of structures more than the justice we seek for individuals (for example, the many ways I seek justice among my kids at home). Keller didn't talk about this side of things enough. He also, in my opinion, doesn't adequately take into account the moral failings that are the cause of so much of American poverty since the 20th century. It's not that he isn't aware of this side of things: I just think he understates it. Second, while Keller's clearly aware that our contemporary situation is not a theocracy like that of ancient Israel, too much of the time he seems to assume that the social justice we seek is out in the world at large, as opposed to the social justice we seek specifically in the Church. The New Testament letters are clearly more heavily weighted toward how we seek justice specifically in the Church, which is to model social justice for the world, even as the justice of national Israel was to be a model for the nations. He also doesn't address the problem that in ancient Israel and the first century Church, Christians knew who the poor were because there was little social mobility. They knew who was really lame and who was faking; they knew who had fallen on hard times; and they knew who was merely lazy or malicious. It's much more difficult for Christians today to discern this, and Keller makes no (or at least inadequate) reference to the traditional Christian distinction between the deserving and the undeserving poor (an issue that several books by George Grant discuss more adequately). In spite of these errors or exaggerations, "Generous Justice" is still a book every church should be discussing. Read it, and see if it doesn't break your heart and make you more aware of God's grace to you, as well as your need to do justice to those around you!
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Reviewed in the United States on November 4, 2010

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