It has become a bit of a trope in some circles that Jesus speaks about money more than anything else, and therefore Christian may (or must?) use financial policy and the force of law to produce a more socially just society–the implication being that a certain distribution of income, unspecified, is biblical and is what Jesus would want. It is true, of course, that the early Christian community in Acts in Jerusalem shared resources and income among themselves. But that does not address how Christians deal with these issues in the the public square or our pluralistic national political life.
According to a study aid in Zondervan’s new NIV Quickview Bible, the number of verses for each topic, including money, addressed by Jesus in the Gospels breaks down this way:
717 on the Spiritual Life
323 on the Last Judgment
198 on Sin and forgiveness
123 on the Kingdom of God
52 on Money and treasure
44 on Marriage and family
34 on His Death and Resurrection
25 on His Deity
When I hear the call to focus on the money verses when it comes to political engagement, I think of parable of the Rich Fool. While it rightly should be read and pondered by every capitalist Christian simply because it is true and an unvarnished warning against the power of Mammon–it is IMPOSSIBLE for a man to serve Mammon and the Lord, it is not the final answer to our political debates. Hardly.
The introduction to this parable, not quoted nearly as often as the parable itself, gives a clear look into the mind of Christ on these matters:
One of the multitude said to him, “Teacher, bid my brother divide the inheritance with me.” But he said to him, “Man, who made me a judge or divider over you?” And he said to them, “Take heed, and beware of all coveteousness…” (Luke 12:13-15)
If the capitalist and others are warned against building bigger barns in which to hoard their wealth, those having grievances–we’re not told nor Jesus even seem interested whether or not the brother had a just claim–are warned against the temptations of coveteousness–equally soul-destroying.
While it appears “unfair” in some cases that someone has a lot more money than his neighbor (and maybe the rich guy did absolutely nothing to earn it), the temptation to seize the money and redistribute it is giving in to a deadly temptation. What Jesus refuses to do some Christians wish to empower Caesar to do–ironically in the name of serving Christ, who refused to do it.
The Christian is called to mercy and compassion: he should be overly generous with his resources. God will judge us for the use of our funds. That should be preached. To whom more has been given will more be required. Turning to Caesar to force that to happen is not really Christian and certainly not evangelical, that is, from the Gospels. Unless Jesus has changed his mind and has authorized someone to redistribute the Mammon.
Thank you for this truth and clarity. Equally annoying, when churches misappropriate the same verses to urge more giving to the church. Giving to the church is good and necessary, when the church takes it humbly for all the right reasons, but not when the church (under a thin disguise) just wants a little piece of the Mammon for itself.
All the above points are good ones, but I do have a question: If someone belongs to a church where it is suspected (or even proven) that the leaders are taking contributions and using them for nonspiritual purposes, why not seek to reform it? Or, if that proves beyond your power, why not find a church where your contributions are better spent? Unless, of course, you think that no such church exists….
It depends on what you mean by nonspiritual. If you mean something not in any way connected to the Gospel, I suppose they may be stealing in a sense. Also, exposure of what they are doing is legitimate, I think, so that people know where their tithes and offerings are going–then they might have to give account. Or not.
But more can be added
1) The superfluity of the rich belongs to the poor as a matter of Justice and the State exists to pursue Justice.
2) Does a vastly lopsided distribution of wealth conducive to a functioning republic?
3) Now the rich man says–Trust me for I am rich. But, as Chesterton says, a rich man is inherently untrustworthy-this is where Christianity differs from Paganism.
For pagans, being rich is a sign of favor from gods.
I’ve always been suspicious about the argument that Jesus was concerned about money in proportion to the number of incidents from his teaching where money is mentioned. The parable of the lost coins, or the coin which Peter took from the fish’s mouth, or even the unrighteous steward are not teaching economic or social justice principles.
On another matter, the brief “communistic” episode following Pentecost in Jerusalem was probably in answer to the need to disciple new converts before sending them back to their home provinces, and not a model for Christian community.
I think 87% of the rich now are people who earned it through entrepreneurship. They started from scratch and earned it themselves. Redistribution wouldn’t solve the problems of those who don’t know how to handle their money in the first place. But as for Christians it is written, seek Ye first the kingdom of heaven and all these things shall be added unto you. If we don’t have our focus right in the first place, more money won’t change anything, it will only be a distraction.
Actually I think it’s 87% of the new or first time millionaires. Not the point though.
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