Evidence From the Early Church

(1) Expert Witnesses From the Early Church

Many examples from the Early Church have already been provided that agree with the true Gospel as explained in this book, but there are still more examples. There are many writings from the period of the Early Church which contain much evidence about how they lived and what they believed. Eberhard Arnold in his book, The Early Christians in Their Own Words, says that wealthy Christians rarely became Christians, “until the end of the first century when their number gradually increased” (page 13). But even then the rich did not join in large numbers until after the second century. This indicates a gradual slackening of the original command that the wealthy give up their wealth in order to become Christian. Eberhard Arnold continues on this subject:

Everyone was expected to earn his living and to produce enough to help others in want. All had to work, for all had to make offerings so that all might live. Therefore, the church had to provide jobs. This obligation to provide work shows how fully the Christian communities shared their work and goods… The practice of surrendering everything in love was the hallmark of the Christians. When this declined, it was seen as a loss of the Spirit of Christ. Urged by this love, many even sold themselves into slavery or went to debtors’ prison for the sake of others. Nothing was too costly for the Christians when the common interest of the church was at stake, and thus followed an amazing activity in the works of love. (Arnold, p. 13-14)

The difference between the Early Church and the American Church is as great as night and day.

In fact, everything the church owned at that time belonged to the poor. The affairs of the poor were the affairs of the church; it supported bereft women and children, the sick, and the destitute. The spirit of boundless, voluntary giving was the basic feature of the movement and was more essential than the resulting communal life and the rejection of private property. This love made even Christian women of rank give away their property and become beggars. . . . To help others, the Christians took the hardest privations upon themselves and never limited their works of love. . . .

According to [the early] Christians, the private ownership of property was the result of sin. However necessary property might be for life in the present demonic epoch, the Christians could not cling to it. . . . Nor could anybody evade the church’s obligation to extend hospitality. In this way each congregation reached out far beyond its own community.

But in other ways too the communities helped their brothers and sisters in different places. In very early times the church at Rome received the highest esteem in all Christian circles because she “presided in works of love.” The rich capital city was able to help in all directions [spending vast amounts of money on relief to the poor] (p. 51)

Even in the smallest church community, the overseer had to be a friend of the poor, and there was at least one widow responsible to see to it, day and night, that no sick or needy person was neglected. The deacon was responsible to find and help the poor and to impress on the rich the need to do their utmost. Deacons also served at table. There was no excuse for anyone because he had not learned or was unable to do this service. Everybody was expected to go, street by street, looking for the poorest dwellings. (Ibid, p. 14)

Large tracts of land once belonged to all the church members who used the land to generate income for themselves and to help others. We can postulate from this information, just how churches came to own property and land. Eventually, the land became the property of the Catholic Church as its members declined in communal living and returned to private ownership.

In the fifth century, when the early zeal for helping the poor had declined, the church at Rome still gave 25 percent of its revenue to help the poor and sick. (From, The Early Church, Vol. 1, by Henry Chadwick. London, Penguin, 1967. P. 57. Quoted in, Embezzlement: The Corporate Sin of Contemporary Christianity? by Ray Mayhew)

Clement of Alexandria wrote a book called, What Rich Man Can Be Saved? He believed that it is possible for a rich man to misuse wealth and become too attached to worldly goods, but if he used his wealth to help others, then he could be saved without giving up all his wealth:

Clement himself wanted to argue that the generous rich person with the right attitude toward money could definitely be saved. Other church fathers were not so sure. (Dr. David P. Gushee, ‘What Would Jesus Say About Wealth?‘ ncccusa.org/poverty/sermon-gushee.html)

Barnabas, who traveled with Paul, was probably one of Christ’s 70 disciples. Barnabas said:

Now the way of light is this, if any one desires to attain to the place that is appointed for him, and will hasten there by his works … (Barnabas 14:5)

Polycarp said:

As for the clergy, they should be men of generous sympathies, with a wide compassion for humanity. It is their business to reclaim the wanderers, keep an eye on all who are infirmed, and never neglect the widow, the orphan, or the needy. Their care at all times should be for what is honorable in the sight of God and men. Any show of ill-temper, partiality, or prejudice is to be scrupulously avoided; and eagerness for money should be a thing utterly alien to them. (Arnold, page 146)

It moves me to warn you earnestly against any excessive fondness for money, and to insist upon your absolute probity [honesty] and integrity. You must keep yourselves from the slightest taint of wrong. If a man has no control over himself in matters of this sort, how can he possibly preach it to anyone else? If he fails to rise above the love of money, he will find himself corrupted by the worship of his idol, and be classed with the heathen who know nothing of the Divine judgment. (Arnold, page 148)

Eagerness for money is certainly not alien to preachers today. Some live on multi-million dollar estates. The Early Church would have become sick with disgust at them. The Epistle of Diognetus, long attributed to Justin Martyr, said:

But happiness is not to be found in dominating one’s fellows, or in wanting to have more than his weaker brethren, or in possessing riches and riding rough-shod over his inferiors. No one can become an imitator of God like that . . . But if a man will shoulder his neighbor’s burden; if he be ready to supply another’s need from his own abundance; if, by sharing the blessings he has received from God with those who are in want, he himself becomes a god to those who receive his bounty – such a man is indeed an imitator of God. (Ibid, page 181)

Justin Martyr, in the latter half of the second century, said:

. . . we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; (The First Apology of Justin Martyr, Chapter 14)

Justin means that before they became Christians, they valued the acquisition of wealth and possessions, but they no longer do so, but share what they have with whoever is in need.

And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray . . . And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who [helps] the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. (The First Apology of Justin Martyr, Chapter 67. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff. Wm. B. Eerdmans Publishing Company, reprint 2001. Logos Research Systems, Inc.)

Does this happen in our church services today? Today the offering goes to pave the parking lot or buy new carpeting or build a new gym. The Didache, also known as The Teaching of the Twelve Apostles, is supposed to be some of the teachings of Christ to the apostles after his resurrection. It was considered among the inspired books of the Bible by some in the Early Church including Clement of Alexandria:

You shall not turn away from him that is in want, but shall make your brother partaker in all things, and shall not say that anything is your own. For if you are fellow-partakers in that which is imperishable, how much rather in the things which are perishable? (Didache 4:8)

2 If the comer is a traveler, assist him, so far as you are able; but he shall not stay with you more than two or three days, if it be necessary. 3 But if he wishes to settle with you, being a craftsman, let him work for and eat his bread. 4 But if he has no craft, according to your wisdom provide how he shall live as a Christian among you, but not in idleness. 5 If he will not do this, he is trafficking upon Christ. Beware of such men. (Didache 12:2-5)

But every time a prophet desiring to settle among you [he] is worthy of his food. (Didache 13:1)

Justin Martyr and the Didache confirm the early Christian belief and practice of sharing one’s goods with fellow believers. As time went by, this practice gradually faded away. It went from having all things in common to merely giving alms. Today, very few churches will even take up an offering for other poor Christians. Some of the large churches give a donation to their denomination’s charitable efforts, but that is still just a token of what they can and should be giving.

According to the above passages, a person could join the Christians and live with them as long as he did something to earn his keep, even if he had no craft. But a prophet could settle without having to work. But back then he would have gotten only food and a bed, not a huge salary as some receive today. In fact, the Didache actually says that if a prophet asks for money or food that he is a false prophet:

And when he departs let the apostle receive nothing save bread, until he finds shelter; but if he ask [for] money, he is a false prophet. (11:6)

8 Yet not every one that speaks in the Spirit is a prophet, but only if he have the ways of the Lord. From his ways therefore the false prophet and the prophet shall be recognized. 9 And no prophet when he orders a table in the Spirit shall eat of it; otherwise he is a false prophet. (Didache 11:8-9)

Notice that if a traveling minister asks for money he is declared a false prophet. This is of course is not taken for a genuine command by preachers today because it would prevent them from taking offerings, which they spend a lot of time doing. Many ministers greatly hinder the faith of those who come to hear them because they spend so much time making a big effort asking for a large donation. Too bad we don’t tar and feather conmen today.

And whosoever shall say in the Spirit, give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him. (Didache 11:12)

If we applied this standard to the preachers of today, few would pass the test because many of them are prone to say that God told them to ask for five people to give $1,000, or ten people to give $500.00. And so it goes, asking for money is a major talent of modern preachers. These passages are also more evidence that ministers are supposed to be without material wealth.

But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is strengthened by frugality. And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God? He rather is poor, who, although he has much, desires more. . . . Therefore, as he who travels a road is the happier the lighter his pack, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches. And yet even if we thought wealth useful to us, we should ask it of God. Assuredly He might be able to indulge us in some measure, who owns the whole world; but we would rather despise riches than possess them. (Minucius Felix, Octavius, chapter 36)

They marry, like everyone else, and they beget children, but they do not cast out their offspring [children in Brazil and India are cast out of their homes]. They share their board with each other, but not their marriage bed. It is true that they are “in the flesh,” but they do not live “according to the flesh.” . . . They are poor, and yet they make many rich; they are completely destitute, and yet they enjoy complete abundance. . . They are reviled, and yet they bless; when they are affronted, they still pay due respect. When they do good, they are punished as evildoers . . . (Letter to Diognetus C.6) (2nd century)

I will now set forth the real facts concerning the Christian society . . . We are a body united in the knowledge of religion, the divine character of our doctrine, and in the bond of hope. . . . Certain approved elders preside, who have obtained this honor not by purchase but by testimony; for no divine privilege is obtainable by money. Even the kind of treasury which we have is not filled up with sums paid under a sense of obligation, as if they were the price of religion; but each one places there a small contribution on a certain day of the month, or when he wishes, provided only he is both willing and able, for the offerings are not compulsory but voluntary. These are as it were the deposits of piety. For afterwards they are not spent in feasting or drinking or in repulsive eating-houses, but in supporting and burying the needy, and in relieving destitute orphan boys and girls, and infirm old men, or shipwrecked sufferers, and any who may be in the mines, or islands, or prisons, provided it is for the cause of God’s religion, who thus become pensioners of their own confession. . . .  we are brethren in family possessions, which with you generally dissolve brotherhood. In this way we, who are united heart and soul, never hesitate to communicate our substance to one another. All things are common amongst us, except our wives: in that particular alone we dissolve partnership . . .  (Tertullian, Apology, year 198)

But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbors as themselves. (Athenagoras, A Plea Regarding Christians, chapter 11)

I urge those of you who are better off, if you will accept my well-meant advice, you have among you those to whom you can do good: do not fail to do so! The day is at hand when everything will perish together with the Evil one. (Barnabas 21:2)

A rich man is a difficult thing (to find) in the house of God . . . (Tertullian To His Wife, Book II)

Finally, The Shepherd of Hermas, also known as the Pastor, was written about 140-150 A.D., was widely read and believed to be authentic by most Christians. Some churches even included it in the Bible, though others did not include it because it was not written by one of the apostles. This particular short quote gives us a great amount of light on how the early church viewed wealth and its proper use. In this quote, an angel explains what Hermas saw in a vision:

The stones that are white and round and do not fit into the building are the people who have faith but at the same time possess the riches of this world. When the suffering of persecution comes upon them, they deny their Lord because of their wealth and their business affairs. Once their wealth, which entices their souls, is cut off from them on all sides, they will be useful to God. Just as a round stone cannot be squared and made useful for the building unless it is hewn and thus loses one part of itself after another, so also the wealthy in this world-age cannot be used by the Lord unless their wealth is cut off from them on all sides. Learn this first from your own life’s experience: when you were rich you were useless, but now you are useful, now you can be accepted into life. Be useful to God, all of you! For you yourself will also be taken from these very stones.

Do you not see that the tower is still being built? Only when the construction of the tower is finished will the end come. But it will be built up quickly. Let this reminder and this renewal of your spirits be sufficient for you and for the saints.

Listen to me now: Stand together in peace! Look after one another! Be concerned each for the other! Do not use for yourselves alone what God has created, but share it with the poor! By eating too much, some are bringing sickness upon their bodies and ruining them, while the bodies of others who have nothing to eat are ruined by lack of food. Their bodies are wasting away. High living is harmful to you who are well off and do not share with the poor. Think of the coming judgment! You who are privileged, seek out those who are going hungry while the tower is still incomplete. Once the tower is finished you will wish to do good, but you will not have an opportunity anymore. You who enjoy your wealth, take care that the poor do not groan lest their groaning go up to the Lord and you be shut outside the door of the tower with all your riches. (underling is my own) (The Early Christians in Their Own Words, by Eberhard Arnold. Pages 310-311)