We need to be more ruthless about ridding ourselves of surplus wealth.
The Bible gives a
two-sided portrayal of wealth: It is good, but it can seduce us into
sin. The solution, according to New Testament scholar Craig L. Blomberg,
is to freely share it. In Christians in an Age of Wealth: A Biblical Theology of Stewardship
(Zondervan), Blomberg, who teaches at Denver Seminary, argues that
sacrificial giving is an essential part of good stewardship. He spoke
with CT editor at large Rob Moll about our spending patterns and whether
Christians are required to tithe.
If, as you argue, Christians are no longer bound by the Old Testament
principle of tithing, what's so bad about low rates of giving?
Over the past 40 years, self-identified evangelicals have given between
2 and 3 percent of their incomes to churches and Christian
organizations. Stewardship is a crucial part of the Christian life, and
according to these figures, it is sadly lacking.
Now, on any topic, we have to filter the Old Testament through the grid
of Jesus' and the apostles' teaching. In Matthew 23:23, Jesus tells the
Jewish leaders that they neglect the weightier things of the law,
though they did tithe. This is often cited to claim that Jesus still
promoted tithing. Yes, he did—for Jews still under the Mosaic Law.
This is in no way a command addressed to his followers to tithe. But
the teachings in Acts, the Epistles, and Revelation offer a consistent
call for generosity and sacrifice. When you look at American Christian
spending patterns, it is sometimes difficult to see much sacrifice.
Why should we be ruthless about getting rid of surplus wealth? Doesn't
the notion of "redistribution" clash with much thinking on stewardship
and economics?
I argue that it should be done voluntarily. The Old Testament Jubilee
laws dictated a periodic redistribution. In the New Testament, however,
giving is voluntary, although Christian leaders could make strong
appeals for more generosity.
Still, those who take a conservative view of economics can be guilty of
turning "redistribution" into a bogeyman. Everyone benefits from some
form of redistribution. Northern Colorado, the area where I teach,
experienced rain and flash flooding earlier this year. People have told
me that FEMA is responding well. We appreciate that kind of
redistribution.
I'm not calling on the rich to trade places with the poor. In 2
Corinthians 8:13 ("Our desire is . . . that there might be equality"),
the word should be equity, meaning basic justice, not equality.
Nevertheless, there is such a thing as too much as long as other people
have too little.
Is materialism competing with God for the hearts of his people?
The Book of James famously says that faith without works is dead. What
James adds to the key passage (2:18–26) comes immediately before it, in
verses 14–17, which illustrate what a workless faith looks like. If a
brother or sister needs food and clothing, and someone says "keep warm
and well fed" but does nothing to help, James asks, "Can such faith save
them?" The Greek terms he uses imply a negative answer.
The scary statistic is that 20 percent of self-identified evangelical
churchgoers give nothing. It is reasonable to question their faith. If
idolatry is what a person who claims belief in God actually gives
allegiance to, does anything have greater idolatrous potential than
material possessions?
How well are churches modeling sacrificial giving?
Churches need to apply to their own revenue streams the same principles
that they encourage among members. If a church believes in the
obligation to tithe, it needs to be contributing materially to the
Lord's work in the world. A significant portion of the church's tithe
should help the impoverished. Galatians 6:10 says to "do good to all
people," especially to the household of God. Then, we should make money
available for evangelism and issues of justice.
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