Christian tradition has never recognized the right to private property as absolute and untouchable. On the contrary, it has always understood this right within the broader context of the right common to all to use the goods of the whole of creation: the right to private property is subordinated to the right to common use, to the fact that goods are meant for everyone — Compendium of the Social Doctrine of the Church
Back around the year 2000, I went to a lecture series by Anglican biblical scholar, Dr. Kenneth E. Bailey. It was on the parables of Jesus in the Gospel of Luke. During the second lecture, he discussed Jesus’ radical teachings on riches, poverty and generosity to the poor by reflecting on 14:12-13:
[Jesus] said also to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind.”
During his reflections, I wrote down copious notes, and later mixed them with my own insights that his talks inspired. This is an excerpt from my journal:
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As he was speaking about this text from Luke, Dr. Bailey incidentally mentioned, “I was talking to a Catholic priest in Lebanon who said, ‘You know, Ken, you can talk to people about how faith impacts politics or macro-economics, and they may get hot under the collar. But you can still be on speaking terms later. But talk about the demands faith makes on their sex life or personal wallets? My Lord! You’ll find yourself stepping on landmines and may not survive…'”
“Yet,” Bailey said, “when Jesus met Zaccaeus He, in a room full of other tax collectors and sinners, zeroed in on Zaccaeus’ overstuffed money bag. But notice Zaccaeus’ response: ‘Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.’ THIS is salvation, Jesus says, ‘Today salvation has come to this house, because he too is a son of Abraham.’ In Luke it’s overwhelmingly clear that ‘being saved’ looks like wealth being transformed into justice and alms.”
Bailey further noted, “One of the most important functions of the earliest monastic communities in Egypt and Syria was to offer Christians living in the world a radical witness as to what economics might look like if Jesus laid hold of it. By their voluntary poverty, monks were to keep before the whole Church a sustained critique of lavish lifestyles, of possessiveness or envy or greed. Monks showed the joy of riches is found only in their potential to enrich many.”
Then he quoted the description of the early Christian community in Acts 2:44-45:
All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.
“And,” he added, “if you look at church history, when the monks get rich, the whole Church suffers loss.”
Then he said,
This Lukan logic has always been present at the heart of the Eucharistic Offertory, when the bread, wine and a tithe of alms are brought forward to the Altar of Sacrifice. One’s 10% tithe was never meant to be God’s “cut” of your wealth, leaving you the other 90% to do with as you please. No! Just like the bread and wine, the tithe signified handing over of all of one’s possessions and wealth, placing everything at the feet of Christ’s whole Body as a service of worship.
Yes, you can’t serve God and mammon precisely because the ‘and’ reveals each as a mutually exclusive competitor — some for God’s ends, but the rest for my own. However, you can serve God with mammon when you acknowledge all of it belongs to God, and so all of it belongs to your neighbors. Which are one and the same thing for Jesus.
Our life mission then becomes prudently placing all we have at the service of others, for the glory of God. The God of Jesus, that is, who ‘though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich.’ (2 Cor. 8:9).
At the end of his riff, Dr. Bailey noted,
For the Jesus of Luke’s Gospel, the principle sign of salvation is detachment from riches. A detachment that opens one to generosity animated by love for the apple of God’s eye: the poor, orphan, widow, all who live at the margins of life.
But for Jesus, salvation is not simply frugality. Misers are the most frugal of all. Salvation means a frugality that enriches generosity because it is inspired by love. Which is why Christians should regularly subject their wallets, and the wallet culture they inhabit, to a regular Gospel audit.
I’m off to Confession now….[end of journal entry]