Developing a Consistent and Sustainable Giving Habit
Developing a consistent and sustainable habit of giving in Christian practice is rooted in biblical teachings that emphasize generosity, cheerfulness, and stewardship. The Apostle Paul encourages believers to give "not out of regret or compulsion," but rather as each person has "decided in his heart to give," because "God loves a cheerful giver" (2 Corinthians 9:7). This principle suggests that giving should be a deliberate and joyful act, rather than a reluctant duty [2].
The concept of giving is frequently linked to the idea of stewardship, where believers are seen as managers of God's varied grace and resources. As 1 Peter 4:10 states, "Just as each one has received a gift, use it for serving one another, as good stewards of the varied grace of God" [1]. This implies that all possessions and abilities are ultimately from God and are to be used for His purposes, including supporting others and the work of the church. John Calvin, in his Institutes of the Christian Religion, connects good works, including giving, to the idea of laying up "a good foundation against the time to come, that they may lay hold on eternal life" (1 Timothy 6:19) [7]. He interprets passages like 1 Timothy 6:17-19 as emphasizing that believers should be "rich in good works, ready to distribute, willing to communicate" [7].
Biblical texts also highlight the practical benefits and divine promises associated with generous giving. Jesus instructs his followers in Luke 12:33 to "Sell your possessions and give charitable gifts. Make for yourselves money bags that do not wear out, an inexhaustible treasure in heaven where thief does not approach or moth destroy" [3]. This passage connects earthly giving with heavenly reward, suggesting a spiritual investment. Adam Clarke, in his commentary on Luke 6:38, elaborates on this, noting that "Christian charity will make no difficulty in giving that which eternal truth promises to restore" [11]. He emphasizes that giving should be for God's sake, not out of human generosity, vanity, or self-interest, and that God "engages himself to pay these debts of his creatures with an excessive interest" [11].
The manner of giving is also significant. Romans 12:8 encourages those with the gift of giving to "give generously" [4]. Matthew Henry, commenting on 2 Corinthians 9:6, stresses that giving should be "bountifully" and not "what savoured of covetousness" [10]. He draws an analogy to farming, where those who expect a good harvest do not "pinch and spare in sowing" [10]. This perspective suggests that a generous spirit in giving is proportional to the expected spiritual return.
Developing a consistent giving habit involves cultivating perseverance, a concept explored by theologians like Thomas Aquinas. Aquinas discusses perseverance in several ways, including as "a habit of the mind whereby a man stands steadfastly, lest he be moved by the assault of sadness from what is virtuous" [6]. While Aquinas applies this broadly to virtuous acts, the principle of steadfastness can be extended to the practice of giving, suggesting that it should be a sustained commitment despite potential challenges or emotional fluctuations. Calvin also touches on perseverance, noting that "Whosoever is born of God does not commit sin; for his seed remaineth in him" (1 John 3:9), which he interprets as excluding an "intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject" [8]. This implies a divine enablement for sustained righteous living, which would include consistent giving.
For those with limited means, the emphasis shifts from the quantity of the gift to the spirit of the giver. Calvin advises that "those in narrow and slender circumstances should learn to bear their wants patiently, that they may not become immoderately desirous of things" [9]. This perspective encourages contentment and a focus on spiritual progress, even when material resources are scarce, suggesting that giving is not solely about large sums but about a willing heart.
The growth of charity, which encompasses giving, is described by Aquinas as a spiritual increase that is "somewhat like the increase of a body" [5]. He explains that this increase is not always a continuous, proportional movement but involves periods where "nature works by disposing for the increase, without causing any actual inc" [5]. This analogy suggests that the habit of giving, like other spiritual disciplines, may develop in stages, with periods of preparation and growth that are not always immediately visible or quantifiable.
Sources
- I Peter “I Peter 4:10 (LEB) — Just as each one has received a gift, use it for serving one another, as good stewards of the varied grace of God.”
- II Corinthians “II Corinthians 9:7 (BSB) — Each one should give what he has decided in his heart to give, not out of regret or compulsion. For God loves a cheerful giver.”
- Luke “Luke 12:33 (LEB) — Sell your possessions and give charitable gifts. Make for yourselves money bags that do not wear out, an inexhaustible treasure in heaven where thief does not approach or moth destroy.”
- Romans “Romans 12:8 (BSB) — if it is encouraging, let him encourage; if it is giving, let him give generously; if it is leading, let him lead with diligence; if it is showing mercy, let him do it cheerfully.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Subject of Charity, Art. 6: Article: Whether charity increases through every act of charity? I answer that, The spiritual increase of charity is somewhat like the increase of a body. Now bodily increase in animals and plants is not a continuous movement, so that, to wit, if a thing increase so much in so much time, it need to increase proportionally in each part of that time, as happens in local movement; but for a certain space of time nature works by disposing for the increase, without causing any actual inc”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 10: Article: Whether man possessed of grace needs the help of grace in order to persevere? I answer that, Perseverance is taken in three ways. First, to signify a habit of the mind whereby a man stands steadfastly, lest he be moved by the assault of sadness from what is virtuous. And thus perseverance is to sadness as continence is to concupiscence and pleasure, as the Philosopher says (Ethic. vii, 7). Secondly, perseverance may be called a habit, whereby a man has the purpose of persever”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 73: giveth us richly all things to enjoy: that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life,” ( 1 Tim. 6:17-19 ). For the good works which we enjoy in eternal blessedness are compared to riches. I answer, that we shall never attain to the true knowledge of these passages unless we attend to the scope of the Spirit in uttering them. If it is true, as Christ says, “Where your ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 39: above, that they follow with undeviating affection. “Whosoever is born of God does not commit sin; for his seed remaineth in him” ( I John 3:9 ). That intermediate movement which the sophists imagine, a movement which every one is free to obey or to reject, is obviously excluded by the doctrine of effectual perseverance. 169 169 The French is, “Nous voyons que ce mouvement sans vertu, lequel imaginent les sophistes, est exclus; J’entend ce qu’ils disent, qu Dieu offre seulement sa grace, a telle condition que chacun la refuse ou ac”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 65: must indulge as little as possible; on the other hand, 2034 it must be his constant aims not only to curb luxury, but to cut off all show of superfluous abundance, and carefully beware of converting a help into an hinderance. 5. Another rule is, that those in narrow and slender circumstances should learn to bear their wants patiently, that they may not become immoderately desirous of things, the moderate use of which implies no small progress in the school of Christ. For in addition to the many other vices which accompany a longing”
- 2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 9:6: Here we have, I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe, 1. It should be bountifully; this was intimated, Co2 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in s”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 6:38: Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might ha”