Approximate reading time: 3 minutes, 53 seconds
In its first centuries, when Christianity was not united to state power, it basically maintained the evangelical ideal of harsh criticism of the desire for wealth and the contrast of these with the poverty experienced by the majority. Even after the death of Christ, the first communities made full application of the fraternal and egalitarian message of the Gospel: “All believers lived together and shared everything they had. They sold their goods and properties and distributed them according to what each of them needed” (Acts of the Apostles; 2; 44-45).
Furthermore, the apostles reiterated the profound criticism of the desire for wealth expressed by Christ. Thus, Paul pointed out: “Religion is a wealth for those who are content with what they have, since when we came into the world we brought nothing, nor will we take anything with us.” . Let us then be satisfied with having food and clothing. On the other hand, those who want to be rich fall into temptations and traps; A multitude of crazy and harmful ambitions plunges them into ruin until they lose them. In reality, the root of all evil is the love of money. By surrendering to him, some have strayed far from the faith and have tortured themselves with countless torments. You, man of God, flee from all that. He seeks justice, godliness, faith, love, perseverance, goodness” (1 Timothy 6; 6-11).
Furthermore, he added: “Advise the rich not to feel proud and not to put their trust in riches, which are always insecure. Let them rather trust in God, who generously provides everything for us to enjoy. May they do good, may they become rich in good works, may they give with a good heart, may they distribute their goods. In this way they will accumulate a solid capital for the future, with which they will acquire true life” (1 Timothy 6; 17-19).
In turn, Santiago expressed: “Where do these wars come from, where do these conflicts between you come from? Who makes war but the evil desires within? You covet what you don’t have and then you kill. Do you want something and you don’t get it? Then they argue and fight” (4; 1-2). And more specifically he said, “Well, now it’s the rich man’s turn. Cry and lament for the misfortunes that have come to you. Their reserves have rotted and their clothes are moth-eaten. You find your gold and silver rusty; These accuse them before God: it is a fire that burns their flesh. For you have accumulated wealth during the last times. How they cry out for the wages that have not been paid to those who worked in the harvest of their fields! The complaints of the reapers have reached the ears of the Lord of Hosts. You have led a life of luxury and pleasure on earth. They have grown fat and the day of slaughter is coming. They have condemned the innocent and killed him because he could not defend himself” (5; 1-6).
On the other hand, James pointed out that “true and perfect religion before God, our Father, consists in this: visiting orphans and widows who need help and keeping oneself from the corruption of this world” (1; 27); and that “if a brother or sister lacks clothing and daily bread, and one of you says to them: ‘May it go well with you; so that they don’t feel cold or hungry’ without giving them what they need, what good is it? This is what happens with faith if it is not demonstrated by the way of acting: it is completely dead” (2; 15-17).
And John noted in his epistles: “He (Jesus Christ) sacrificed his life for us and in this we have known love; Thus, we too must give our lives for our brothers. When someone enjoys the riches of this world, and seeing his brother in trouble, his heart closes to her, how will the love of God remain in him? Little children, let us not love with mere words and lip service, but truly and with deeds” (1 John 3; 7-8, 10-11 and 16-18).
It is true that as Christianity spread under the Roman Empire, the social composition of its members became increasingly diversified and the development of solidly integrated and “autonomous” communities became increasingly difficult. Furthermore, internal social diversity became increasingly justified. Let us remember that Jesus Christ had clearly said that the rich should share their wealth and also that he fulfilled the prophecies of Isaiah that “He Spirit of the Lord (…) He sent me to bring the Good News to the poor, to announce to the captives his freedom (…) to say goodbye free to the oppressed and to proclaim the year of the Lord’s favor” (Lucas 4; 18-19).
However, Paul had already said: “Servants, obey your masters of this world with fear and respect, with a simple heart, as one who obeys Christ (…) be like servants of Christ, who wholeheartedly carry out the will of God.” ”. Although he also called on employers to “also act in the same way and put aside threats, knowing that they and you have the same Lord” (Ephesians 6; 5-9).
Furthermore, the prominent bishop, Ignatius of Antioch, at the beginning of the second century urged masters “not to be haughty toward slaves” and to “endure slavery for the glory of God” (WHC Frend.- The Rise of Christianity; Darton, Longman and Todd, London, 1984; p. 133). We see the same thing in the writings accepted by the first Christians as the Didache which urged slaves “to serve their master with reverence and fear,” as a “counterpart of God” (Ibid.). In short, slavery – although softened – was accepted as a normal institution.
But, in any case, Christianity owed its power of attraction to the contrast that its fraternity caused in a deeply authoritarian and sexist world like that of the Roman Empire. From the treatment of “brother” and “sister”, and “new relationships between rich and poor, between masters and slaves, to putting at the service of all resources and the maintenance of all those who, temporarily or permanently, are in need” (Adalbert G. Hamman.- The daily life of first christians; Edic. Word, Madrid, 1986; p. 90).
In this way, “for Christian antiquity, evangelization and diakonia (service) are inseparable, one cannot be conceived without the other. The worship of God properly understood required service to concrete man, in the totality of his being, his needs, his aspirations. ‘Imitate the equity of God and no one will be poor’ says a Christian text of the time” (Ibid.; p. 171). And even this brotherhood extended to pagans. “’We say to the pagans – Justin specifies –: you are our brothers.’
And Tertullian concludes his description of the community by addressing the pagan world: ‘We are brothers even with you’” (Ibid.; p. 90).
Felipe Portales