"Wealth and Philanthropy in the Early Church -an Overview"

"Wealth and Philanthropy in the Early Church - an Overview" by Fr. Panayiotis Papageorgiou, Ph.D. Presented at the Patristic Conference on "Wealth and Poverty in Early Christianity" at Holy Cross Greek Orthodox School of Theology - October 14, 2005 Introduction The scope of this study is to provide an overview of the attitudes and practices of the early Christians - of the first three centuries - with regard to ownership of wealth and the practice of philanthropy. Although the texts quickly reveal that the Early Church had no developed social philosophy, as such, it is interesting to see the direct dependence of the early writers on the teachings of Christ and the Apostles, as preserved in the books of the New Testament and in the practices transmitted to them from the first generation Church. This study attempts to recover the thought and practice of the Early Church on ownership of wealth and philanthropy by examining the works of the early Christian writers. Starting with the Didache and moving on to the Apostolic Fathers, the Apologists, Ireneus, Tertullian, Cyprian, Clement of Alexandria and Origen, one can get a fairly good picture of the mind and praxis of the pre-Constantinian Church on these issues. With Clement of Alexandria we see a more intellectual and systematic approach to wealth and its consequences. Cyprian, however, is the one who offers the first Christian treatise dedicated exclusively to the issue of almsgiving. While he repeats many of the previous positions on the topic and develops certain ones further, he also introduces his own concepts. His approach in presentation and final shaping of these ideas seem to prevail in subsequent centuries as Christian preachers revisit the topic. LOVE (Agape) - The foundation of the Early Church What is striking from the very beginning of the life of the Church is the emphasis on "LOVE." Love-agape permeates every aspect of human relationship. Although, in the Old Testament the most central and significant concept with regard to human relationships was justice or righteousness, in the New Testament this is transcended by LOVE.1 Christ becomes the personification of God's love as he puts into action His own call for love even for one's enemies. His redemptive act on the cross and His resurrection embrace all human beings, men and women, Greeks and Jews, slaves and freemen, rich and poor. Christ's love extends to all humanity and becomes a model for all human beings. The early Christians were too close to the self-sacrifice of the Lord to ignore it. Self-sacrifice becomes a mode of existence for them as they are compelled by the persecutors to deny their Lord. Not only are they willing to suffer and die for Christ, but, in imitation of Him, they are even ready to suffer and die for each other. Clement of Rome offers a surprising piece of information with regard to this. In his first Epistle to the Corinthians he writes that "many among ourselves have given themselves up to chains in order to redeem others; many have surrendered 1 Cf. Peter Phan, Social Thought, Message of the Fathers of the Church 20, p. 17 1 themselves to slavery and provided food for others with the price they received for themselves."2 Although this kind of sacrifice may not be widespread, it still reveals a very personal approach to philanthropy. In the Early Church, the new Christian was transformed by the love of the redeemer Christ. Wealth and possessions seemed to no longer be central in his/her life. Justin the Martyr (mid. 2nd cent.) in his First Apology points to this transformation: "We, who loved above all else the ways of acquiring riches and possessions, now hand over to a community fund what we possess and share it with every needy person."3 Ireneus of Lyons points to the transformation even of one's belongings as he is personally transformed in Christ and offers them to the Lord's work.4 A few years later - at the beginning of the third century - Tertullian, living in Carthage of North Africa, affirms what Justin had said and goes even further: "Our care for the derelict and our active love have become our distinctive sign before the enemy . . . See, they say, how they love one another and how ready they are to die for each other?"5 Tertullian's comments reveal the closeness of the Christian community as well as the personal sacrifice. It was this kind of love that Christ had requested from His disciples when He said: "A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another."6 And again: "This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends."7 The Early Christians seemed to have heeded to this call of the Lord for the ultimate expression of love. Many of them offered their lives as sacrifice to God during the frequent persecutions by the Roman authorities. Obviously, when someone is willing to offer his life for God or his fellow Christians, he would not have too much difficulty offering his material possessions for the love of God and the benefit of those in need? Wealth is a gift of God - Sharing one's wealth brings even greater Blessings 2 I Clement, LV (55) (Apostolic Fathers, LOEB Cl. Lib., p. 103) 3 Justin Martyr, Apologia I, 14 The Refutation and Overthrow of the knowledge falsely so-called, Book IV, 13, 3 (P.G. 7, 1064): "For whatever we acquired from injustice when we were pagans, we are proved just, when we have become believers, by applying it to the Lord's advantage." 4 5 Tertulian, Apologia 39 6 John 13:34-35 7 John 15:12-13; Cf. John 15:17; Rom. 12:10; Rom. 13:8; 1Ths. 4:9; 1Pet. 1:22; 1John 3:11; 1John 3:23; 1John 4:7. 2 Early on, it seems, Christians accepted the notion that their possessions are not really their own. Working from the premise that the whole world belongs to God and is under God's care, they saw all material goods as God's, and so they were willing to share them with others. The Didache commands: "Give to everyone who begs from you, without looking for any repayment, for the Father wants that we should share his gracious bounty with all men."8 The author of the Shepherd of Hermas proclaims: "Blessed are those who possess such riches and understand that riches are from the Lord,"9 and commands "All you who have received riches from the Lord, perform good deeds."10 Sharing is, in fact, at the foundation of the Eucharistic gatherings and the Agape meals. From the very beginning, the Christian experience is one of sharing. They share together in the Eucharistic meal as they hope to share in the Kingdom of God, so it is only natural that they should be willing to share their possessions with their needy brethren, as well. The Didache again commands: "Never turn away the needy; share all your possessions with your brother, and call nothing your own. If you and he share what is immortal in common [i.e., the Holy Eucharist], how much more should you share what is mortal [material things]!"11 Similarly, echoing the Didache, the author of the Shepherd declares: "Do good, and from the fruit of your labors, which is God's gift to you, give to all those in need without distinction. . . Give to all, since it is God's will that we give to all from his bounties."12 Sharing of one's material possessions is not compulsory, however. Sharing is an act of love, a personal decision taken freely. There is no requirement for offering a percentage of one's income, as in the Old Testament. Now the commandment is to share willingly and with joy everything we have. Ireneus of Lyons explains that the goal set by Christ is a higher one. More is expected from the Christians than the Old Testament required of the Jews: ". . . and instead of the law enjoining the giving of tithes, he commanded us to share all our possessions with the poor, and to love not only our neighbors, but even our enemies; not only to give and grant liberally but also to offer a gratuitous gift to those who take away our goods. For "to him that takes away your coat," he says, "give him your cloak also; and from him who takes away your goods, do not ask them back; do to others what you would have them do to you."13 8 Didache 1, 5 9 Shepherd of Hermas, Second Similitude 10 10 Shepherd of Hermas, Tenth Similitude 4 11 Didache 4, 8 12 Shepherd of Hermas, Second Mandate 2, 4 According to Ireneus of Lyons in The Refutation and Overthrow of the knowledge falsely so-called, Book IV, 13, 3 (P.G. 7, 1008) 13 3 According to Justin: "Those who are prosperous, and who so wish, contribute, each one as much as he chooses to."14 The collection is deposited with the president (proestos) of the Eucharistic Assembly-the bishop, who is responsible to care for the orphans and widows, those who are in want because of sickness or any other cause, those who are in prison, and even the strangers sojourning among them. In other words, the Proestos (or Episcopos) is the guardian of all those who are in need. Similarly, Tertullian explains, "Since we form but one mind and one heart, we do not hesitate to share our earthly goods with one another. All things are common among us except our wives."15 "Once a month, each member, if he wishes, puts in a small donation, but only if he so desires and to the extend he is capable. There is no compulsion, everything is voluntary."16 These gifts are not used for other purposes except to support and bury poor people, to offer help to the orphans, the shut-in older folks, those who suffered shipwreck, those condemned to the mines, those deported to the islands or those who have been incarcerated.17 Sharing of one's gifts brings about Blessings The Didache encourages the sharing of one's possessions with others proclaiming: "The giver who gives freely, as the commandment bids him, is blessed."18 "Do not be one who reaches out to take, but shuts his hands when it comes to giving."19 Giving has its rewards: The Didache again encourages: "Give without hesitation and without grumbling, and you will discover who He is that will requite you with generosity."20 Similarly, Hermas declares: "Whoever delivers a needy man from his necessity draws great joy for himself."21 The Didache introduces another benefit which comes from almsgiving, the forgiveness of sins: "If your labor has brought you earnings, make an offering as a ransom for your sins."22 Apologia I, 67, Cf Didache 1, 5: "A giver who gives freely, as the Commandment bids him, is blessed." Cf. also Clement of Rome 38, 1: "The rich must provide for the poor." Ignatius of Antioch, The Letter to Polycarp 4, 1 (SC 10.174): "Take care that widows are not neglected. Next to the Lord, you must be their protector. . ." 14 15 Apologia 39. Tertulian is here also reacting in defense of Christians against accusations of immorality. 16 Apologia 39 Apologia 39; According to the Letter to Diognetus 5, 11-13 (SC 332.62), The Christians extend their love to all people, even though everyone persecutes them. "They are poor, yet they make many rich; they lack all things, yet they enjoy complete abundance." 17 18 Didache 1, 5 19 Didache 4, 5 20 Didache 4, 7 21 Shepherd of Hermas, Tenth Similitude 114(4), 3 22 Didache 4, 6 4 This idea is repeated frequently by subsequent writers, even by Origen, with Cyprian of Carthage presenting it as a major doctrine. Clement of Rome also writes: "Almsgiving is therefore good even as penitence for sin; fasting is better than prayer, but the giving of alms is better than both, and love 'covers a multitude of sins.'"23 Hermas introduces a new idea connecting fasting to almsgiving: ". . . on the day of your fast do not taste anything except bread and water. Add up the total expense for the food you would have eaten on the day you intended to keep the fast and give it to a widow, an orphan, or someone in need."24 Several benefits will come from that, he explains: "In this way [through your strict fast] you will humble yourself, so that the beneficiary of your humility may satiate his soul and pray to the Lord for you. If you perform your fast in this way I have just commanded, your sacrifice will be acceptable in the sight of God and this fast will be noted in your favor; a service so performed is beautiful, joyous and acceptable in God's eyes."25 The Didache is very clear on the necessity for helping those in need, but also advises against indiscriminate giving. Warning against the wondering Christians who take advantage of the love and generosity of others, advises: "Let your alms grow damp with sweat in your hand, until you know who it is you are giving them to."26 Work is a necessity for the acquisition of material goods and the Didache requires the sojourner who wants to stay not to live in idleness, but work with his hands for his food. If he refuses to do so "he is only trying to exploit Christ."27 Further development of Christian Thought on Wealth and Philanthropy Clement of Alexandria and Origen Clement of Alexandria (born in Athens circa 150) offers by far the most systematic and sophisticated exposition with regard to ownership of wealth and the need for sharing with others. He writes at the end of the second half of the second century and draws from earlier 23 II Clement XVI 4 24 Shepherd of Hermas, Fifth Similitude 56(3), 7 25 Shepherd of Hermas, Fifth Similitude 56(3), 7 26 Didache 1, 6 Didache 12, 3; The Didascalia Apostolorum requires the Christian not to remain idle: "Be occupied in the things of the Lord or engaged upon your work, and never be idle." These injunctions are repeated in the fourth century Apostolic Constitutions where a whole chapter is entitled "The Idle Believers Must not Eat." These concepts reflect the teaching of St. Paul in 2Ths. 3:10: "If any one will not work, let him not eat." (This text is found in a special service from the Orthodox Church's "Small Euchologion" for the blessing of a new business, where prayer and faith are encouraged, but work is presented as a necessity). 27 5 writers, but develops his own arguments based on the Gospels and utilizing his Hellenistic learning. In his work "Who is the rich man that is saved," he presents property and wealth as an instrument. These things are called 'possessions' because they are 'possessed' by someone, and wealth (crhvmata) because they are useful (crhvsima) and are provided by God for our use (crhvsi"). "Wealth is an instrument of this kind. If you are able to make a right use of it, then it will serve justice. If it is wrongly used, then it will serve injustice."28 In his work "Stromata", Clement points out that "the Lord does not forbid us to be rich, but to be rich unjustly and insatiably." Through His command "Love your neighbor as yourself," the Lord has raised the bar for us so that we may now aim for perfection: "He taught us the duty to share and communicate with love."29 In "The Tutor", Clement explains that "God Himself has created human beings for communion or sharing with one another, by sharing Himself first of all, and by sending His Word to all men alike, and by making all things common. Therefore, everything is common and the rich should not grasp a greater share."30 And he proceeds to proclaim: "It is absurd that one man lives in luxury while so many others suffer in poverty."31 Clement advocates a frugal and rather austere life, even if one is rich. Riches should not be wasted on "foolish desires," or spent for the purchase of stones or gold, but should rather be spent on human beings. Yes, precious and luxurious things are for human beings, but they have to be used "without attachment and distinction."32 "Riches should be possessed in a becoming manner, shared generously, not mechanically and ostentatiously."33 And he gives a definition of "true wealth": ". . . it is not he who possesses and keeps wealth who is wealthy, but he who gives; it is giving, not receiving that makes a man happy. Generosity is the fruit of the soul, true wealth resides in the heart."34 Clement proposes that, although possessions and riches are not evil in themselves35 and when used appropriately can lead one to the Kingdom of God, they are also dangerous: 28 "Who is the Rich man that is saved," 14; P. Phan, p. 74 29 The Stromata 3, 6 (GCS 52.221); P. Phan, p. 70 30 The Tutor, 2, 12.120 (SC 108.228); P. Phan, p. 66-67 31 The Tutor, 2, 12.120 (SC 108.228); P. Phan, p. 67 32 The Tutor, 2, 12.120 (SC 108.228); P. Phan, p. 67 33 The Tutor 3, 6.34 (SC 158.76); P. Phan, p. 67 34 P. Phan, p. 69 "Who is the Rich man that is saved," 14; P. Phan, 74:"That which is in itself incapable of good or evil is blameless, and must not be blamed; that which is capable of using it well or ill by reason of its free choices is to be held responsible. And this is the human mind, which possesses both independent judgement and the 35 6 "Those casting their eyes covetously on them will never enter the Kingdom of Heaven because they allow themselves to be contaminated by the things of this world. . ."36 It is one's attitude toward wealth that really matters: "The truth is that love of money is proved to be the stronghold of evil."37 And even worse: "Wealth, in fact, seems to me like a snake; it will twist around the hand and bite unless one knows how to grasp it properly, dangling it without danger by the point of the tail."38 According to Clement, "True wealth" is only found in virtue and the good works which come from it as it is guided by Christ the Tutor.39 And even more, "True wealth is poverty of desires, and the true nobility is not that found on riches, but that which comes from a contempt of them."40 Origen (185-253), writing at the beginning of the third century, follows in the footsteps of Clement in recognizing the legitimacy of ownership, but also declaring the responsibility of the rich man to share what he has with those in need. The most significant text showing the importance of almsgiving is found in his "Homily on Leviticus" where Origen lists seven ways for obtaining forgiveness of sins; almsgiving ranks third on the list after baptism and martyrdom.41 It is also particularly noteworthy that Origen makes a distinction of things into good, bad and indifferent. Wealth, which Clement has already labeled as an instrument, is declared by Origen as indifferent.42 For him again, as for Clement, what makes a difference is how one uses it. Cyprian of Carthage Cyprian of Carthage (c. 200-258), a bishop and martyr, deals directly with the issue of caring for the needy, especially because of the plague that devastated his city. power of free choice in the disposal of what has been given it. So what is to be destroyed is not one's possessions but the passions of the soul, which hinder the right use of one's property. By thus becoming virtuous and good, a man will be able to make good use of his riches." 36 The Tutor; P. Phan, pp. 65-66 37 The Tutor; P. Phan, p. 66 38 The Tutor; P. Phan, p. 68 39 The Tutor; P. Phan, p. 68 40 The Tutor; P. Phan, p. 66 41 Origen, Homily on Leviticus 2, 4 (PG 12.417) 42 See P. Phan, p. 77 7 In his work "On Works and Almsgiving," which is the first Patristic work dedicated exclusively to the topic, Cyprian sets forth his understanding on social matters and addresses directly the issue of almsgiving.43 He considers it primarily as an obligation derived from the fact that the rich man is holding goods which belong to God and are for the common use of all.44 Following the Didache and subsequent writers, he also presents almsgiving as a means of cleansing oneself from sin committed after baptism.45 He also introduces the idea, that offering alms for the poor is like loaning directly to God: For "whoever pities the poor lends to God."46 He advocates the position that the obligation of giving alms is one shared by both rich and poor. The case of the widow,47 he argues, shows that "even the poor are not exempt from doing good works."48 Cyprian holds that even if one has many children, that is not a good excuse for not giving alms. In fact, he claims, the greater the number of one's children, the greater the obligation for offering to God on their behalf for the forgiveness of their sins.49 In addition, he argues, alms is an investment for their future. By doing good works you are commending your children to God. Their inheritance is placed in safety, and kept under God's care. Then you become truly a good and caring father to your children, for you provide for their eternal life.50 He also makes the connection of fasting and almsgiving as an offering at the Holy Eucharist. How can one, he wonders, celebrate worthily the Lord's Feast and not bring an offering Peter C. Phan, p. 85, claims that Cyprian is the first early writer "that discusses and develops systematically the doctrine of almsgiving." Cyprian uses almsgiving and good works interchangeably. 43 44 CCL111A.71; Peter C. Phan, p. 91 CCL111A.55; Peter C. Phan, pp. 86-87: "The Holy Spirit speaks in the Scripture saying: 'By alms and by faith sins are cleansed.' Surely not those sins that had been committed before, for they had been purged by the blood and sanctification of Christ. In another place, he says again: 'As water extinguishes fire, so almsgiving and good works quench sin.' Here also it is shown and proved that just as with the font of saving water the fire of hell is extinguished, so by almsgiving and good works the flame of sin is put out . . . . Truly give alms, and behold all things are clean to you . . . . he teaches that those who have been polluted after the grace of baptism can be cleansed again [through almsgiving]." 45 CCL 111A.64; Peter C. Phan, p. 89. This idea of almsgiving as loaning to God or as an investment in heaven is repeated later by Chrysostom. 46 47 Mark 12:41-44; Luke 21:1-4 48 CCL111A.64; Peter C. Phan, p. 89 Perhaps Cyprian here has in mind the story of Job who offers daily sacrifices to God on behalf of his children: "And he would rise early in the morning and offer burnt offerings according to the number of them all; for Job said, 'It may be that my sons have sinned, and cursed God in their hearts.' Thus Job did continually." (Job 1:5) 49 50 CCL 111A.66; Peter C. Phan, pp. 89-90 8 of sacrifice?51 And he declares: "Let those who pray not come to God with fruitless and destitute prayers. Prayer with no good works is not effective. . . . Prayer is good with fasting and alms. . . . For when one has pity on the poor, one lends to God; and he who gives to the needy, gives to God Himself; in a sense he offers to God spiritual sacrifice of pleasing odor."52 Cyprian goes on to threaten his readers (or perhaps hearers), saying that "punishment awaits the rich man who has no good works."53 He calls his flock to examine the practices of the early Christians and learn from a time ". . . when the faith of believers was warm with a fervor of a faith still new. Then they sold their homes and estates, and gladly and generously offered the proceeds to the Apostles to be distributed among the poor . . . thus transferring their property to where they might receive the fruits of an eternal possession, preparing homes where they may live forever."54 Here we have a new concept; by giving alms you build for yourself a home in Heaven. Cyprian sees this form of almsgiving as the ultimate act which transforms the person who gives: "This is truly to become a child of God by spiritual birth; this is to imitate God's justice by the heavenly law."55 When someone gives with such generosity he/she becomes like God who pours out generously upon the entire human race all of His gifts.56 Therefore, "Whoever owns property and follows this example of equity, sharing his returns and fruits with his brethren and showing himself fair and just with his gratuitous bounties, is an imitator of God."57 Cyprian has sealed the Christian theme of philanthropy with his concept of investing in Heaven or building a home for oneself in the Kingdom of God through almsgiving. Chrysostom will capitalize on this concept during the fourth century, as he tries to convince his 51 CCL111A.64; Peter C. Phan, pp. 88-89 CCL111A.102; Peter C. Phan, p. 92; cf with Shepherd of Hermas, Fifth Similitude 56(3), 7, where we see an other twist to the theme of almsgiving, prayer and sacrifice. 52 53 CCL 111A.64; Peter C. Phan, p. 89 CCL 111A.71; Peter C. Phan, pp. 90-91; Chrysostom later also speaks of building an eternal home in heaven through almsgiving in this life. 54 55 CCL 111A.71; Peter C. Phan, p. 91 CCL 111A.71; Peter C. Phan, p. 91: "For whatever belongs to God, is for the common use of all, nor is anyone excluded from his benefits and gifts, nor is the human race prevented from equally enjoying God's goodness and generosity. Thus the day illuminates for all equally, the sun shines, the rain moistens, the wind blows; for those who sleep there is but one sleep, the stars and the moon shine for all." 56 57 CCL 111A.71; Peter C. Phan, p. 91 9 flock to do the same. Following Cyprian's model, Chrysostom also threatens the rich and indifferent with gehenna while he promises the Bliss of God's Kingdom to those who respond to the call to help the poor. The Post Constantinian period - Final Thoughts and Observations In spite of the very personal form of almsgiving described and advocated by the early Christian writers, by the end of the 4th century Christian philanthropy is organized and institutionalized on a grand scale by the Church, which manages to reach out to every social group of the needy and indigent in Roman society. It seems that at this time the Church is reaching out even to those who are not Christians. This is clearly reflected in the comments of Julian the Emperor (the apostate), who, in his effort to encourage a pagan version of philanthropy, complains that: "No Jew ever has to beg, and the impious Galileans support not only their own poor but ours as well."58 This grand growth in philanthropic outreach, however, also initiates a phenomenon, which eventually becomes a status quo in the Christian community; the average Christian gradually becomes further disconnected from the direct and personal involvement with philanthropy. The personal sacrifice for the needy neighbors, so fervently advocated by the Early Christian writers, is no longer necessary as the Church's philanthropic institutions are taking care of them. The institutions, most of the time, were now being financed by the wealthier Christians or the Emperors, thus removing the responsibility from the average members of the Church, almost entirely. Although, the basic concepts of almsgiving remain in place, the actual practice varies from place to place and through time. The individual Christian may be contributing financially, but is not personally involved. In the twentieth century we've had an even more serious development; the social system of caring for the poor moved gradually out of the hands of the Church. Pressured by the mounting cost of living and health care, and yielding to the government tax system of social care, most Church institutions of philanthropy were transformed to government agencies or non-profit organizations. Finally, at the dawn of the twenty-first century, hospitals, old-age homes, and even children's services are becoming private, independent corporations, devoid of any spiritual understanding of philanthropy and operating solely on the principle of profit making. As modern Christians strive to understand their social role in post-modern society, the early Christian concepts of wealth and almsgiving may serve as a good starting point for a fresh new approach to a perennial human issue. By the middle of the 4th century the church is also helping those who are not Christians. Julian the Emperor complains that: "No Jew ever has to beg, and the impious Galileans support not only their own poor but ours as well." Julian, Epistle 896 58 10