Congregational Benevolence
Keith Sharp
Robert Jackson tells how he walked into the dry cleaners one day, and the owner, a long time friend, said, “Brother Jackson, I’ve just got to ask you something. Someone told me a little baby was left on your door step, and you refused to take that little baby in.” Brother Jackson facetiously replied, “No, that’s not exactly right. Actually, I just pinched his head off!” The owner, realizing the joke, apologized for even asking. For years some brethren have refused to discuss our differences while slanderously calling me an “Anti”! Hateful name calling takes the place of loving discussion. I’ve been accused of opposing the care of orphans. Dear brother and sister, I’ve never even met someone opposed to caring for helpless little children.
The subject of church benevolent aid to the needy is loaded with emotion. We must be very careful not to let emotion cause us to violate the doctrine of Christ (2 John 9). Conversely, we must not let fear of doing something wrong paralyze us so we fail to do what we ought (James 4:17). What, then, is the scriptural work of the local church in ministering to the needy?
Background Principles
Individual Christians have the obligation to help the worthy poor as we have opportunity and ability regardless of whether or not the poor are Christians (Matthew 5:43-48; James 1:27). This is especially true of “orphans and widows” (James 1:27). We must always practice the great principle “It is more blessed to give than to receive” (Acts 20:35).
Yet, even as individuals we have primary responsibility in material aid first to our own families (1 Timothy 5:8) and second to our fellow Christians as our spiritual family (Matthew 25:40).
We must never forget that the local church is neither required nor allowed to do all the benevolent work we as individuals may and should do (1 Timothy 5:16). The church is a spiritual relationship (Romans 14:17). When a local church gives benevolent aid, it is an expression of fellowship in Christ (2 Corinthians 8:1-4).
To find the pattern for the work of the local church in ministering to the needy, we must examine every scripture dealing with the subject, obey this pattern, but not go beyond it (2 Timothy 3:16-17; 2 Corinthians 8:1-2; 2 John 9). Our appeal must be to a “thus saith the Lord” rather than emotionalism (Colossians 3:17).
The Pattern Revealed
Nine New Testament passages address the subject of the work of the local church in ministering to the needy. If we will study them, we can discover the New Testament pattern on this subject. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. (Acts 2:44-45).
The word “all” is unlimited in its context but is limited by its context. For example, in two passages the apostle Paul said, “All things are lawful for me” (1 Corinthians 6:12; 10:23). Does this mean there is nothing unlawful? If so, there is no such thing as sin, for “sin is lawlessness” (1 John 3:4). Rather, “All things are lawful” pertains to the realm of liberty, things allowed but not required (1 Corinthians 8:7-9). Even so, in Acts 2:45, the disciples divided their goods “among all.” Is the term “all” absolutely unlimited? If so, they gave benevolent aid to everyone in the world, a physical impossibility. Rather, “all” is limited by its context. The context is “all who believed.” The inspired writer Luke specifies who the “all” is - “all who believed.” The church rendered benevolent aid to believers.Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles' feet; and they distributed to each as anyone had need (Acts 4:32-35).
The “each” who received benevolent aid (verse 35) were from “among them” (verse 34), i.e., “the multitude of those who believed” (verse 32).Now in those days, when the number of the disciples was multiplying, there arose a
complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. "Therefore, brethren, seek out from among you seven men of [good] reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; "but we will give ourselves continually to prayer and to the ministry of the word” (Acts 6:1-4).
The widows who received assistance were from “the number of the disciples.”And in these days prophets came from Jerusalem to Antioch.
Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul (Acts 11:27-30).
The “relief” was to the “brethren.”But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem (Romans 15:25-26).
The contribution was for “the poor among the saints.”Now concerning the collection for the saints, as I have given orders to the churches of
Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come (1 Corinthians 16:1-2).
The “collection” was “for the saints.”Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints (2 Corinthians 8:1-4).
This contribution was for “the fellowship of the ministering to the saints.”Now concerning the ministering to the saints, it is superfluous for me to write to you; for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority (2 Corinthians 9:1-2).
The collection was for “ministering to the saints.”For the administration of this service not only supplies the needs of the saints, but
also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, and by their prayer for you, who long for you because of the exceeding grace of God in you (2 Corinthians 9:12-14).
The contribution supplied “the needs of the saints.” Sometimes brethren argue that verse 13 widens this church benevolence to unbelievers, since the apostle spoke of “your liberal sharing with them and all men.” The collection Paul referred to was specifically for the saints (Romans 15:25-26; 1 Corinthians 16:1-2; 2 Corinthians 8:1-4, 12-14; 9:1-2). To distribute these funds to alien sinners would be to misappropriate funds. Further, this collection was “fellowship” (2 Corinthians 8:4). May the church have fellowship with sinners? Rather, again “all” is limited by its context. The Jerusalem brethren were not selfish. They rejoiced whether the collection was for them or other poor Christians.Honor widows who are really widows. Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work. If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows (1 Timothy 5:3,9-10,16).
The only widows who may be permanently enrolled as charges of the church are those “who are really widows.” Among other qualifications, they must have “diligently followed every good work.” These are dedicated Christians.
That is every passage in the New Testament which addresses the work of ministering to the poor by the local church. Often brethren cite Galatians 6:10 and James 1:27 as applying to the congregation. Simply read the contexts of the two verses (Galatians 6:1-10; James 1:19-27), and you will see that in each case the inspired writer is addressing individual Christians. Do not confuse the benevolent work of the individual with that of the congregation as a collective whole (1 Timothy 5:16). Christians have many obligations that do not pertain to the local church, which is a spiritual relationship.
James 1:27 assigns Christians the obligation of caring for “orphans and widows in their trouble.” Brethren often want to shift their responsibilities. Some take the care of these helpless ones away from the individual and burden the church with them. And then the church sends a pittance off to a distant institution where they are shipped. Brethren congratulate themselves on their benevolence, castigate those who personally care for widows and orphans as “anti-orphan,” and the helpless widows and orphans languish in institutionalized care.
A Parallel
Nine New Testament passages address the subject of music in worship in this age (Matthew 26:30; Mark 14:26; Acts 16:25; Romans 15:9; 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16; Hebrews 2:12; James 5:13). They all specify singing. Though the Scriptures never say, “Thou shalt not play an instrument in worship,” we realize that, since God specified the kind of music He wants (vocal), all other kinds (instrumental) are excluded.
Even so, nine New Testament passages specify who the church may give benevolent aid to (Acts 2:44-45; 4:32-35; 6:1-4; 11:27-30; Romans 15:25-26; 1 Corinthians 16:1-4; 2 Corinthians 8:1-4,12-14; 9:1-2,12-14; 1 Timothy 5:3,10,16). They all say “saints” (Christians, disciples). No, the Lord never said to the church, “Thou shalt not give benevolent aid from the church treasury to alien sinners.” But do we not realize that, since the Lord specified the recipients of church benevolent help (saints), all others are excluded? If not, why not?
The Pattern Applied
Here are principles we should learn from this divine pattern. The “really widow” is the only one to be enrolled as a permanent charge of the local church (1 Timothy 5:1-16). The local church is limited in its benevolent work to the relief of needy saints. Its first obligation is to its own needy members (Acts 4:32-35). However, local churches may assist another church or churches which have benevolent needs they are unable to meet. This is so each church may be equal in terms of its ability to meet its own needs (2 Corinthians 8:13-15). It is not the work of the church to eliminate poverty, provide the world’s medical needs or eliminate the world’s social ills (John 12:8; Romans 14:17; 1 Timothy 3:14-15). The church as God designed it is sufficient to do everything He designed it to do. We can take the gospel to the world, but we do not have the resources to eliminate the world’s material woes. Even the United Nations can’t do that. Churches which have taken up these works have turned from the spiritual gospel designed to save men’s souls to a social gospel designed to make this world a better place to live. They have prostituted the church of Christ into a glorified Red Cross.
Institutionalized Benevolence
In the New Testament church, the independent, local congregation, as the organization God ordained for the church, was completely sufficient as an organization to do all the work God gave the church to do. This was specifically true in the benevolent work of the church. Three things are needed to carry out organized relief of the needy: supervision, ministration and provision. The local church was given elders to supervise (1 Peter 5:1-4), deacons to minister (serve) (1 Timothy 3:8-13), and the collection from the members to provide (1 Corinthians 16:1-4). The relief of the widows in Jerusalem exemplifies this (Acts 6:1-6). From within the local congregation in Jerusalem there was the supervision, ministration, and provision to care for the needy widows of the congregation. The local church did its own benevolent work without building or contributing to any organizations of human design.
Institutionalized benevolence (church support of humanly designed benevolent organizations) has always been a step in apostasy away from the New Testament pattern. It displays disregard of and lack of respect for the Lord’s plan for His church. This was true in the falling away that led to Roman Catholicism. In primitive times every case of poverty or suffering was separately brought to the notice of the bishop and personally relieved by a deacon. Afterwards institutions were founded for widows and orphans, poor and infirm, and generally placed under the superintendence of the bishop; but personal responsibility was diminished by this organized charity, and the deacons lost their original significance and became subordinate officers of public worship (Schaff. 2:143).
This was also true in the apostasy that led to the formation of the Christian Church in the nineteenth century.The most generally accepted benevolent precept among Disciples was: ‘It is the duty of every congregation to provide for its own poor.’ ... Each local congregation should see that its own members did not suffer; if catastrophe exhausted one church’s ability, it should call on neighboring congregations to help. Congregational charity was to be dispensed by deacons who were appointed to care for such matters (Harrell. 52).
A much more noticeable, and more important, symptom of the growing denominational consciousness of church leaders was the growth of institutionalized benevolence in the late nineteenth century. Organized benevolence grew slowly in Disciples history because of the caustic anti-institutionalism preached by the church’s early leaders (Ibid. 62).
The crucial point at which Disciples disagreed about benevolence was how it should be done. Conservatives remained convinced that the church was an adequate organization to accomplish all that needed to be done; liberal Disciples increasingly looked for more efficient and orderly methods (Ibid 69).
Even more telling was the conservative argument that organized benevolence killed the sense of local responsibility; Christians too often relieved their consciences with token contributions to remote institutions (Ibid).
Church support of human benevolent organizations is wrong for the same reasons that church support of human evangelistic organizations is wrong. When churches support a human organization to do the work of the church, they establish ties of fellowship with the human institution, since a contribution by a local church is an expression of fellowship (2 Corinthians 8:4; Philippians 4:15-16). The only tie in Christ is that of fellowship (1 John 1:3). Thus, by donating to a human organization, that man-made institution is attached to the churches in ties of fellowship. It becomes in reality a church organization. It thus is a violation of the New Testament pattern for the organization of the church (2 John 9).
Church support of human institutions violates the independence of the local church. The elders of those local churches surrender their oversight of that work to the board of directors of a human institution. The board of directors decide who shall be cared for and how. The churches just provide the money. This lowers the local church from the divine organization to do the work of the church to just a fund-raising organization for humanly devised organizations.
In his debates with Roy E. Cogdill over a half century ago, Guy N. Woods presented an argument which convinced a large number of brethren that church support of an orphanage was scriptural. He argued that the orphan had become homeless, that the church had the right to supply a home for the orphan, and that the orphanage was the “home restored.” This became known as the “Home Restored” argument. The fallacies of the argument are glaring. First, it assumes that the care of homeless children is the work of the church. Certainly individual Christians may and should help care for these helpless, unfortunate children as we have opportunity and ability. But this falls outside the area of the work of the local church. Furthermore, the Home Restored argument is equivocation. “Equivocation” is “a fallacy in logical reasoning arising from an ambiguous use of a word or phrase” (Webster. 769). Brother Woods used the word “home” in three different ways in the same argument. The child had lost his family (definition 3a of “home” in Webster. 1082), he asserted the church could supply him a place to live (definition 1a), and the orphanage is a “home” (a corporation, see Articles). An orphanage, a corporate body, is no more a family than the local church is. Furthermore, it cannot replace the divine arrangement, the family, any more than a denomination can replace the church. If a corporation can restore the family, I would like to see how brethren who employ this argument would restore the New Testament church. Would they set up a denomination and call it the “church restored”? An orphanage cannot replace the family; only another family can do that (by adoption or foster care). So for as a place to live, the corporation known as an “orphan home” is not such a place but provides it.
Conclusion
Here is a pattern for the benevolent work of the church that we must not shirk (2 Corinthians 8:24). When we have brethren in our midst who are doing without the necessities of life, or if we learn of congregations elsewhere which cannot meet their benevolent needs, we should rush to their assistance and so cement our ties of fellowship in Christ (2 Corinthians 8:1-4). But church relief of needy saints is also a pattern of benevolence we must not violate (2 John 9-11). Let us all abound in the work of the Lord (1 Corinthians 15:58).
Works Cited
Articles of Incorporation, Southern Christian Home, Morrilton, Arkansas. June 4, 1936.
Harrell, David E., Jr. The Social Sources of Division in the Disciples of Christ, 1865-1900.
Schaff, Philip. History of the Christian Church.
Webster’s Third New International Dictionary, unabridged.
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