Kenyon's Financial Situation and Wealth in Early Christianity
The concept of wealth in early Christianity is complex and multifaceted. Early Christian communities grappled with the relationship between material wealth and spiritual devotion. Some early Christians, like Antony of Egypt, renounced their wealth to pursue a life of asceticism [7].
The biblical account of the Israelites' contributions to the tabernacle provides insight into the role of wealth in early religious communities. In Exodus 35:22, men and women brought their personal ornaments to be used in the construction of the tabernacle, demonstrating the willingness of the faithful to sacrifice their material possessions for a sacred cause [3]. Similarly, King Hezekiah's vast riches and honor are noted in 2 Chronicles 32:27, highlighting the biblical precedent for wealth among leaders [8].
The early Christian fathers also addressed the issue of wealth. Clement of Alexandria argued that riches should be used rationally and bestowed lovingly, rather than being hoarded or used for ostentation [10]. Athanasius' account of Antony's life illustrates the tension between material wealth and spiritual devotion, as Antony was raised in a family of considerable wealth but chose to renounce it [7].
The Catholic tradition, as represented by Thomas Aquinas, viewed poverty as a means to follow Christ, but not as an end in itself. Aquinas argued that Christ's life of poverty was fitting for His role as a preacher [5]. The Reformed tradition, as represented by John Calvin, acknowledged that leaders might use wealth for the maintenance of their office, citing examples such as David and Hezekiah [11].
In the Jewish tradition, the Babylonian Talmud discusses the implications of changes in one's financial situation on vows made to God, indicating a nuanced understanding of the relationship between wealth and religious obligations [1, 2, 6].
The early Christian understanding of wealth was not uniform, reflecting diverse perspectives on its role in the life of the faithful. While some renounced wealth entirely, others used it to support their communities and leaders. The patristic writers and later Christian traditions continued to grapple with the complexities of wealth, ultimately viewing it as a means to an end, rather than an end in itself [4, 5, 9].
The relationship between wealth and spirituality remained a subject of ongoing reflection, with various traditions offering distinct perspectives on its significance and proper use. The early Christian communities' experiences and the writings of the early fathers continue to inform Christian thought on wealth and material possessions.
Sources
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Keritot 27b.23: But in a case where one designated money to purchase one-tenth of an ephah of fine flour and became wealthier, perhaps he may not add to the money that he designated earlier. And if he did not become much wealthier he now brings a bird, and if he became much wealthier he now brings a female lamb or a female goat, without using the money he had designated for the one-tenth of the ephah of flour. And that money which he initially designated for one-tenth of an ephah of fine flour is allocated for communal gift offerings. It is for this reason that the verse sta”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Keritot 57a.54:23: But in a case where one designated money to purchase one-tenth of an ephah of fine flour and became wealthier, perhaps he may not add to the money that he designated earlier. And if he did not become much wealthier he now brings a bird, and if he became much wealthier he now brings a female lamb or a female goat, without using the money he had designated for the one-tenth of the ephah of flour. And that money which he initially designated for one-tenth of an ephah of fine flour is allocated for communal gift offerings. It is for this reason that the verse ”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 35:22: they came, both men and women, &c.--literally, "the men over and above the women"; a phraseology which implies that the women acted a prominent part, presented their offerings first, and then were followed by as many of their male companions as were similarly disposed. brought bracelets, &c.--There was in that early age no money in the form of coins or bullion. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Different Kinds of Religious Life, Art. 7: Article: Whether religious perfection is diminished by possessing something in common? I answer that, As stated above (Question [184], Article [3], ad 1; Question [185], Article [6], ad 1), perfection consists, essentially, not in poverty, but in following Christ, according to the saying of Jerome (Super Matth. xix, 27): "Since it is not enough to leave all, Peter adds that which is perfect, namely, 'We have followed Thee,'" while poverty is like an instrument or exe”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Manner of Life, Art. 3: Article: Whether Christ should have led a life of poverty in this world? I answer that, It was fitting for Christ to lead a life of poverty in this world. First, because this was in keeping with the duty of preaching, for which purpose He says that He came (Mk. 1:38): "Let us go into the neighboring towns and cities, that I may preach there also: for to this purpose am I come." Now in order that the preachers of God's word may be able to give all their time to preaching, they must be wholly free from care ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Keritot 57b.54:23: But in a case where one designated money to purchase one-tenth of an ephah of fine flour and became wealthier, perhaps he may not add to the money that he designated earlier. And if he did not become much wealthier he now brings a bird, and if he became much wealthier he now brings a female lamb or a female goat, without using the money he had designated for the one-tenth of the ephah of flour. And that money which he initially designated for one-tenth of an ephah of fine flour is allocated for communal gift offerings. It is for this reason that the verse ”
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 214: 1. Antony you must know was by descent an Egyptian: his parents were of good family and possessed considerable wealth 985 985 At Coma in Upper Egypt, see Sozom. i. 13. , and as they were Christians he also was reared in the same Faith. In infancy he was brought up with his parents, knowing nought else but them and his home. But when he was grown and arrived at boyhood, and was advancing in years, he could not endure to learn 986 986 Cf. St. Aug. de Doctr. Christ. Prologue. letters, not caring to associate with other boys; but all”
- 2 Chronicles (Presbyterian) “Jamieson, Fausset & Brown on 2 Chronicles 32:27: HIS RICHES AND WORKS. (Ch2 32:27-33) he had exceeding much riches and honour--(compare Kg2 20:13; Isa 39:2). A great portion of his personal wealth, like that of David and Uzziah, consisted in immense possessions of agricultural and pastoral produce. Besides, he had accumulated large treasures in gold, silver, and precious things, which he had taken as spoils from the Philistines, and which he had received as presents from neighboring states, among which he was held in great honor as a king under the special protection of Heaven. Much of his gr”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 10.--THAT THE SAINTS LOSE NOTHING IN (part 3): silver, for where all my treasure is Thou knowest." For all his treasure was where he had been taught to hide and store it by Him who had also foretold that these calamities would happen in the world. Consequently those persons who obeyed their Lord when He warned them where and how to lay up treasure, did not lose even their, earthly possessions in the invasion of the barbarians; while those who are now repenting that they did not obey Him have learnt the right use of earthly goods,”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. VI.--THE CHRISTIAN ALONE RICH. (part 1): Riches are then to be partaken of rationally, bestowed lovingly, not sordidly, or pompously; nor is the love of the beautiful to be turned into self-love and ostentation; lest perchance some one say to us, "His horse, or land, or domestic, or gold, is worth fifteen talents; but the man himself is dear at three coppers." 280 Take away, then, directly the ornaments from women, and domestics from masters, and you will find masters in no respect different from bought slaves in”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: These, however, they may use for the maintenance of their domestic state, which is in a manner combined with the dignity of the authority which they exercise. Thus we see that David, Hezekiah, Josiah, Jehoshaphat, and other holy kings, Joseph also, and Daniel, in proportion to the office which they sustained, without offending piety, expended liberally of the public funds; and we read in Ezekiel, that a very large extent of territory was assigned to kings ( Ezek. 48:21 ). In that passage, indeed, he is depicting the spiritual king”