There are the three main categories of the local and global church needs, non-Christian needs, and non-human needs to which I may distribute the money. Keller argues that the church should not provide for only those within the church, but those outside of it as well, paralleling the provisions commanded for the strangers and aliens of the Old Testament (Keller, 13-14). He also suggested that we should not give to others with the condition that they are a Christian or will become one after the aid. When Jesus healed the blind man, there was “no indication that Jesus gave the aid conditionally. He did not press him to believe as he healed him…” (Keller, 18). Also, non-Christian organizations may provide aid for Christians. Paul encourages believers to “…do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10). Thus, though the church should definitely help the homeless shelter, orphanage, and children sponsorship program, whether or not the recipients or the corporation running the programs are Christian, the church should provide for the needs of Christian brothers first.
Benevolence
I allotted more money to the benevolence category than to any other category. This is consistent with the many verses throughout the Bible commanding Christians to support their brothers and sisters in Christ. It is also consistent with the pattern the early church followed in the use of its finances until the influence of Constantine (which, according to our class lecture, resulted in a higher percentage of resources being allotted for building expenses). As in the examples given earlier, Jesus and the apostles continually taught others to provide for the needs of the poor in the New Testament. In the Old ...
... middle of paper ...
...tians need to be good stewards of their money, especially in repaying loans. Romans 13:8 states, “Owe no one anything, except to love each other, for the one who loves another has fulfilled the law”. It also displays a good testimony when Christians are trustworthy and prompt with their financial commitments. “But if the basis for our involvement with the poor is ‘the rules of the gospel,’ namely substitutionary sacrifice, then we must help the poor even when we think ‘we can’t afford it’” (Keller, 6). Though we should be sacrificial, it would be not only irresponsible stewardship, but also sinful to not pay off loans or bills in a timely manner. This would not display a Christ-like testimony, be in submission to our government, be appropriate treatment of the lender, or be in accordance with the scripture passages discussing the importance of repaying loans.
For instance, Leviticus 25:35 states, “’if your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you” (ESV). As a Christian, a person is called to help those who are struggling, and speaks of giving everything a person has to help those around him or her. According to the Jacob Riis film, citizens turned a blind eye to all those suffering, without a home or food. It also states in Proverbs 22:2, “…the rich and the poor meet together; the Lord is the maker of them all” (ESV). God created everyone on the Earth, and did not create one group to feel superior over another. The last passage that represents the other half is Proverbs 28:6, “ Better is poor man who walks in his integrity than a rich man who is crooked in his ways” (ESV). A man can be as poor as can be, but wealth does not make you better in the eyes of God.
Winthrop, J. (2008). A Model for Christian Charity. In N. Baym (Ed.), The Norton Anthology of American Literature Volume 1 (pp. 82). New York: W.W. Norton & Company.
In 1630, the Massachusetts Bay Company set sail to the New World in hope of reforming the Church of England. While crossing the Atlantic, John Winthrop, the puritan leader of the great migration, delivered perhaps the most famous sermon aboard the Arbella, entitled “A Model of Christian Charity.” Winthrop’s sermon gave hope to puritan immigrants to reform the Church of England and set an example for future immigrants. The Puritan’s was a goal to get rid of the offensive features that Catholicism left behind when the Protestant Reformation took place. Under Puritanism, there was a constant strain to devote your life to God and your neighbors. Unlike the old England, they wanted to prove that New England was a community of love and individual worship to God. Therefore, they created a covenant with God and would live their lives according to the covenant. Because of the covenant, Puritans tried to abide by God’s law and got rid of anything that opposed their way of life. Between 1630 and the 18th century, the Puritans tried to create a new society in New England by creating a covenant with God and living your life according to God’s rule, but in the end failed to reform the Church of England. By the mid 1630’s, threats to the Puritans such as Roger Williams, Anne Hutchinson, and Thomas Hooker were being banned from the Puritan community for their divergent beliefs. 20 years later, another problem arose with the children of church members and if they were to be granted full membership to the church. Because of these children, a Halfway Covenant was developed to make them “halfway” church members. And even more of a threat to the Puritan society was their notion that they were failing God, because of the belief that witches existed in 1692.
For this wicked custom has so taken root everywhere among those who bear the Christian name, and this pernicious doctrine is everywhere so settled and established as though by public law, that men purposely bring up their children even from the cradle with excessive carelessness and laxity. (Celano, 1:1, http://www.indiana.edu/~dmdhist/francis.htm) These opening lines show just how much opulence (and by opulence the means to gain it wealth) were important to people of the era. That like now, the idea of too much money can lead to the idea of sloth and other poor morals. Another important phrase that connects the importance of money/wealth to the period is the idea of the “Hidden Treasure” that Francis speaks of when discussing the kingdom of heaven. (Celano, 3:7-8, http://www.indiana.edu/~dmdhist/francis.htm) In likening the kingdom of heaven to something as material and with such high monetary value as gold it
Most people feel that they should help the needy in some way or another. The problem is how to help them. This problem generally arises when there is a person sitting on the side of the road in battered clothes with a cardboard sign asking for some form of help, almost always in the form of money. Yet something makes the giver uneasy. What will they do with this money? Do they need this money? Will it really help them? The truth of the matter is, it won't. However, there are things that can be done to help the needy. Giving money to a reliable foundation will help the helpless, something that transferring money from a pocket to a man's tin can will never do.
... specifically on how the one who has many possessions must give to the poor and not put so much emphasis on themselves (Luke 12:33 and Philippians 2:1-4). It also supports the allegation that some churches are, in fact, after prosperity and not concerned with the spreading of gospel. This also raises the following question: If acquiring wealth and building a church with the intent on making oneself more comfortable is not ethical in Christian beliefs, why does God allow it? This question cannot be answered because of the circumstances and religious bias, but nonetheless makes one draw his or her own conclusion. Sanneh, throughout the whole piece, does not give any strong indication of which side she is on. So, this is an unbiased source because she allows her audience to consider the issues instead of making them sit through a lecture with the intent of persuasion.
The common man sees Christian charity today as giving to the poor and following God’s deeds, but what Winthrop teaches is that Christian charity is more than giving. Christian charity is unifying the church as a whole to spread love that is essential to share the love of God from one person to another.
I would say this teaching shows that God is a selfish God and he does not want anything or anyone above or before him. We cannot serve a God and try to serve money and everything else as well. Money is the root to all evil, people are killed over money, they still money and family, friends, partners are torn apart over it. We spend so much money on materialistic things that are completely worthless once it leaves the store r parking lot and after this is all said and done there is nothing of value that can be utilized later. Knowledge, heart are things that will be utilized in the afterlife.
I Like Martin Luther’s idea and agree with what he wrote. As a Christian when we go through a challenge in life or things just do not go our way from time to time then we need to look to God to see us through. Sometimes Christians forget that putting our complete trust in things of this world to solve our problems is still a form of idolatry and therefore a sin. If it is financial problems, relationship problems, or any other issue that may affect us then we should trust that God will provide us with strength and support to see us through the challenges. God wants our hearts and for us to trust in him alone. Idolatry is still a huge problem in the world we live in. Money is probably one of the biggest challenges in our world. People cannot
Christianity propagated charity as one of the necessary acts that a good Christian should follow. Graham Gordon believes that in Christianity, "Charity is considered chief of the Christian virtues," and that "Charity is commended by St. Paul for being the true way to the end which religious practices seek"(10). We can see that in being a chief virtue, charity is highly encouraged in the sense that helping others is considered to be a great deed of good doing. Therefore, we can draw the notion that those who wish to follow the "true way to the end," are those that contribute the most to the poor, as opposed to those mentioned by Walsh who see themselves as "not responsible for the welfare of human beings.
Oppression has played a prominent role in our nation for countless years. This is a devastating progression that has impacted a multitude of lives worldwide. It’s apparent that the wealth in this country is unequally undistributed especially as a huge part of humanity around the world continue to fight for the poor. The Lord and Savior expressed how unjustly the poor were treated therefore, our main responsibility to the poor is not so much to give charity but to help give justice. (pg. 8) Just as scripture states in the book of Proverbs 13:23 “An unplowed field produces food for the poor, but injustice sweeps it away.” This profound scripture clearly relates to how unfair society is to the poor.
Furthermore, Jesus also demonstrated through this teaching that the poor are not cursed, heaven and hell are both real, and riches have the power to separate a believer from God (Pentecost, 1981). Thus in the case of this parable, the rich man was given one last chance to alleviate one man’s suffering (Lazarus), but in accordance with Pharisaic tradition, the rich man, who enjoyed a life a luxury, saw Lazarus as being cursed and thereby disregarded Lazarus’ needs (Pentecost, 1981). Subsequently, both men died at the same time, and while Lazarus enjoyed eternal life in Abraham’s Bosom, the rich man was sent to eternal damnation in Hades (Luke 16:22-23). Even today many Christian’s believe that heaven can be bought and wealth is a sign of God’s favor; thus as a result of this belief, many Christian’s have bought into the idea of the prosperity gospel. In the secular world, those who are rich continue to overlook the needs of the poor, but as Jesus demonstrated in the teaching of the rich man and Lazarus, a true follower of Christ, regardless of material wealth, will not overlook those who are in need (Pentecost, 1981). Just as Jesus showed offense to the rich man and the Pharisees in this parable so will God be offended if a Christian has the ability to help someone in need and does
Specifically, as it pertains to Christian ideology or its belief system that is constructed and maintained to deal with moral issues in personal experience and social relations (Association of Religion Data Archives, n.d.). The notion of social justice is evident in the Bible and aligns well with Christ’s teachings that form the foundation of the Christian faith (Edwards, p. 12, 2011). In terms of justice, the Bible is clear regarding the expectation of doing and not just talking (Edwards, p. 11, 2011): This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be that person? (I John
How should the poor be sheltered against injustice? Marxists would rebel and fight for a classless society. The biblical view is incarnation. Christians should care for the poor and lead them to the Lord. It does not matter about the class a person is in.
Yes Sam, you just spoke my mind. Did I? I don’t think so. I wonder why people, especially Nigerians, expect preachers to be paupers and beggars on the street. Is poverty a true reflection of Christianity? If your answer is yes, why then did Jesus Christ, our perfect example, employ Judas as his personal accountant to manage and keep his money? Don’t get me wrong, I am a strong advocate for accountability and proper financial management among pastors but I don’t belong to the school of thought that support poverty as a true reflection of Christianity. Is the church a religious gathering with little or no influence on human life’s and the nation? Permit me to take you on a short trip into the pages of history as we briefly explore the influence of the church in the early days.