Why I Oppose Federal Mandates & Funding

Our own personal responsibility to care for others is being forgotten as the government is now expected to act in the "general welfare" in ways we as Christians should act. Family, church, and community are being replaced by a bankrupt Uncle Sam.

Historically this is what happened in the 3rd Century when Christianity became the government religion and what was considered an individual responsibility to care for others became the corporate responsibility of the church/state.

Referencing a few selections in one of my research papers: Christian Charity: A Call for a Return to Missional Stewardship:

How a church deals with the weakest members of their own community is now, more than ever, indicative of their understanding of mission. In The Other Six Days, R. Paul Stevens discusses the need for a theology of good works: what orthodoxy is to doctrine and orthopraxy is to works, orthopathy is to having a passion for God‟s heart . . . “to care for what God cares for” (1999:251). As the people of God develop a true theology of giving through understanding God‟s heart, they will accept what the fourth century church father, John Chrysostom argued, that “the rich are not owners of their wealth but stewards for the poor” (1999:252). He also admonishes the church “that ministering to the poor simultaneously heals the hearts of the rich and nourishes Jesus,” agreeing with Matthew 25:40. Who better to educate our hearts on love and compassion than our neighbor?

In the parable of the good Samaritan (Luke 10:29-37) we find an expanded version of who Christ considers our neighbor: anyone in need to whom we can provide hospitality . . . and thus, we express our love for God through our actions of grace, as we serve—not merely the neighbor—but God. This truth gives impetus to the church to have a passion for stepping beyond its comfort and into service. In Doing Well and Doing Good, Os Guinness contrasts those who would serve comfortably from within their own communities, and those who step boldly into the uncomfortable. There is a distinct difference between philanthropy and charity; “to be a “soup-kitchener” and cross the social lines to care for the poor and needy is a costly decision that requires moral initiative” (2001:221). It is this initiative that I would like to discuss.

Following the pattern of Old Testament directives to Israel with regard to hospitality toward strangers, examples of New Testament charity focused primarily upon hospitality within the church, such as the Apostle Paul directing the believers to “welcome one another” as was modeled by Christ (Romans 15:7). On the surface, it would seem there is little evidence of direction to the church toward charitable outreach to the world beyond the Great Commission and making disciples—which may have been the lack of impetus for outreach beyond basic evangelism. However, throughout history, the people of God have involved themselves in numerous forms of charity and hospitality toward others. This is even evidenced by those outside the Church.

In her book Making Room: Recovering Hospitality as a Christian Tradition, Christine Pohl quotes the Emperor Julian (A.D. 362), who provides evidence of an external ministry of Christian charity, and who directs those of his own religion to “imitate Christian concern for strangers” (1999:44).

"For it is disgraceful that, when no Jew ever has to beg, and the impious [Christians] support not only their own poor but ours as well, all men see that our people lack aid from us. Teach those of the Hellenic faith to contribute to public service of this sort." #1

Subsequent to Christianity becoming the accepted religion of Constantine‟s empire, “government” resources began to support public assistance as well the church. Care for the needy developed into what is now considered “public service” or “general welfare.” It was during this period that these services became institutionalized and specialized as “social service.” What had been considered personal hospitality in the early church became separated and distant from the church and the home. Charity became so far removed from the church that in the fourth and fifth centuries John Chrysostom challenged that “hospitality remained a personal, individual responsibility as well,” urging them to make a place for the needy in their homes to serve “the maimed, the beggars, and the homeless” (1999:45). #2

Summary: This short reference is a mere preview of the historical view of missional stewardship of the early Church, and how we have lost their principle of personal responsibility – acquiescing it to the government. Surely there will be those who fall in the cracks, which the government can assist – but only if the local community fails in their responsibilities to their neighbors. By allowing the government to take responsibility of caring for those in need removes us from ministering to our neighbor and to God.

1. The Works of the Emperor Julian, LCL, vol. 3, pp. 67-71.
2. Chrysostom, Homily 45 on Acts, NPNF1, vol. 11, p. 277.