CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship

INTRODUCTION
MISSIONAL STEWARDSHIP THROUGH CHARITY
--A BRIEF HISTORY OF CHRISTIAN CHARITY
--MISSION AND CHARITY IN SOCIETY
BIBLICAL FOUNDATION FOR CHARITY1
--OLD TESTAMENT SUPPORT
--NEW TESTAMENT SUPPORT
IMPLICATIONS FOR MINISTRY
SUMMARY
REFERENCES CITED

INTRODUCTION

It is a simple task to gauge a person?s understanding of stewardship by studying their charitable giving, or lack thereof. Christians have been known for generosity since the New Testament; from collecting for fellow believers? needs to serving the church through their own homes. Throughout the ages this sharing of one?s property, possessions, and income has taken various forms, depending upon the culture, societal conditions, personal ability, felt or communicated need, and the prevailing understanding of charity. Scripture provides a record of the giving of the Israelites and the church, and the impetus for sharing with others?family, neighbors, or visitors?within one?s sphere of influence. From whatever denomination, most Christians will agree the Bible provides an unmistakable model of, and rewards for, giving of one?s resources.

With such sufficient encouragement, and ample evidence for a scriptural basis to share one?s resources with others, one would think that the external environment in which people find themselves would not necessarily be a factor in their giving. Unfortunately, we find that to be untrue in this day of a faltering economy. Given recent research, we see overwhelming evidence that the church has lost its obligatory teaching of stewardship and giving.

The people of God alone, following even a limited scriptural model of giving, could create a stimulus package of their own, wiping out the worst world poverty by just giving an average of ten percent. In his book God and Your Stuff, Wesley Willmer details the recent giving statistics of Christians. Although Christians out-give the general population by four times, their giving leaves a lot to be desired, as average giving of income is well below ten percent. Roman Catholics? average 1.5 percent of income; Protestants 2.8; and Evangelicals 4.8. (Wilmer 2002:143) However, even with a church that gives more than the general public, the statistics point to a disappointing decline in overall giving by Christians. In Money, Possessions, and Eternity, Randy Alcorn shares 2001 results from Barna Research that reveals significant trends in giving:

• A 19 percent drop in per capita donations to churches
• Among adults calling themselves ?born-again,? there was a 44 percent increase in those who gave nothing
• The number of donors to nonprofits or churches declined by 7 percent

Barna Research also reveals that not only does giving decrease as income increases, but that those making less generally give the highest percentage of their income. (Alcorn 2003:180) Likewise, in a new study on Christian giving, Passing the Plate, sociologists Christian Smith, Michael Emerson, and Patricia Snell expose even more disappointing facts:

Americans who earn less than $10,000 gave 2.3 percent of their income to religious organizations, whereas those who earn $70,000 or more gave only 1.2 percent. While the actual percentages are slightly higher for Christians who regularly attend church, the pattern is similar. Households of committed Christians making less than $12,500 per year give away roughly 7 percent of their income, a figure no other income bracket beats until incomes rise above $90,000 (they give away 8.8 percent). (Moll 2008)

The reasons given are: more people living on fixed incomes; they are following the example of the church?s external giving; they are not being asked to give; and they give from their wallets rather than from their paychecks?congregants simply do not plan to give in a premeditated manner. Alcorn?s commentary rings true here, ?What we do with our possessions is a sure indicator of what?s in our hearts.? (Alcorn 2003:101)

In declining economies such as we now find ourselves, individuals and families are historically at risk of losing employment and housing, and, for some, even becoming homeless. In this situation the normative and logical reaction is to pull back from charitable giving?limiting our financial stewardship in these areas, and lessening our missional impact to the world. However, I believe the U.S. church needs to reassess their understanding of missional stewardship with relationship to providing charity to the homeless and needy.

Scripture is replete with directives to serve the homeless and needy, and therefore, ministry to homeless and needy can be seen as God?s mission for the people of God. It is logical to assume that ministry to the homeless can be a quantitative measure of missional stewardship within the U.S. church. How a church deals with the weakest members of their own community is now, more than ever, indicative of their understanding of mission.

To facilitate a foundation for this challenge we will discuss?albeit briefly?historical, missional, and biblical support for considering the necessity of the church to reassess its understanding of stewardship and involvement in charitable service. As an introduction, a healthy understanding of charitable giving and how God views the poor is in order. In The Other Six Days, R. Paul Stevens discusses the need for a theology of good works: what orthodoxy is to doctrine and orthopraxy is to works, orthopathy is to having a passion for God?s heart . . . ?to care for what God cares for.? (Stevens 1999:251) As the people of God develop a true theology of giving through understanding God?s heart, they will accept what the fourth century church father, John Chrysostom argued, that ?the rich are not owners of their wealth but stewards for the poor.? (Stevens 1999:252) He also admonishes the church ?that ministering to the poor simultaneously heals the hearts of the rich and nourishes Jesus,? agreeing with Matthew 25:40. Who better to educate our hearts on love and compassion than our neighbor?

In the parable of the good Samaritan (Luke 10:29-37) we find an expanded version of who Christ considers our neighbor: anyone in need to whom we can provide hospitality . . . and thus, we express our love for God through our actions of grace, as we serve?not merely the neighbor?but God. This truth gives impetus to the church to have a passion for stepping beyond its comfort and into service. In Doing Well and Doing Good, Os Guinness contrasts those who would serve comfortably from within their own communities, and those who step boldly into the uncomfortable. There is a distinct difference between philanthropy and charity; ?to be a ?soup-kitchener? and cross the social lines to care for the poor and needy is a costly decision that requires moral initiative.? (Guinness 2001:221) It is this initiative that I would like to discuss.

Source: http://lbrmceo.blogspot.com/2012/02/christian-charity-call-for-return-to.html

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