A Theology of Material Possessions

Gene Getz describe from the book of Acts to argue the theology of material possession.[1] The newly born church of Christ in Jerusalem showed distinct actions and functions that revealed their theological understanding on wealth. From the Pentecost up to the scattering of the believers, the early church indicated that material possessions were utilized for the advancement of God’s kingdom, not for personal use only. 50% of the church event showed that they used their material assets in the ministry. They devoted themselves to the apostles’ teaching and have everything in common. Some sold their property as an expression of their love to others, ex. Barnabas. The early church helped the poor widows on their basic needs. As a result, people believed in Jesus Christ and manifested love and unity in the church. They modeled the use of possessions and showed special sacrifices to meet special needs of others. Paul expressed appreciation to these acts of love and benevolence. There is no dichotomy on spiritual and physical needs here. Instead, a holistic generosity is developed, not hypocrisy or pride like the examples of Ananias and Saphira (3-60).

Jesus’ parables showed many economic illustrations. It was affirmed by the apostles (with the exemption of Judas). Jesus teaches that God should be recognized in the gift of material possessions. It is well pleasing when things are used properly for others in Christ, even giving to enemies. Nonetheless, motives must be checked in giving. Jesus teaches that believers are to pray for daily sustenance, but not preoccupied with treasures, instead, serving God. It is because it is possible for Christians to be materialistic. Excess wealth should be used properly. Older parents should be sustained also with material possessions. Christians must have an eschatological perspective concerning their wealth and obey God by giving their tithe. This is a supra-cultural principle. Hence, leaders must teach members to be responsible to workers by sustaining them in the ministry (61-120). Dorcas who helped the poor, Cornelius who loves the poor and helped build synagogue, and the Antiochian church who provided help to the poor according their ability—they exemplified generosity, hospitability and help to the needy without neglecting their own families. As such, they serve good testimony as believers of Christ (123-40).

In the letter of James, he reiterated that the poor are not to be insecure or feel inferior to the rich people. In fact, James commanded the rich to demonstrate humility. He also teaches that in God’s heart, there is a special place for those people who helped the needy. Christians must be aware that showing favoritism to rich people, especially in public gathering, is not an expression of love. However, James teaches that Christians ought to have a wise planning by including the will of God in their financial considerations. The presence of temptation must be avoided by not hoarding material possessions and becoming self-indulgent 161-80).

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[1] A Biblical Theology of Material Possessions. Chicago, IL: Moody Press, 1990.