Allocating giving for ministry (‘parish share’)
In only nigh every deanery I take been involved with, the allotment of 'parish share', the contribution to the key financing of the diocese, has been a affair of contention. As with many decisions, disagreements are heightened when they are focussed on the practical decisions involved. This is often because underlying principles have not been discussed and agreed, or simply remain unclear. Focussing on principles makes the conversation calm downwards, not least because the consequences in practical action are postponed for a while, and when they come they can exist debated on the ground of shared understanding.
So it was interesting and refreshing last dark to spend fourth dimension with deanery clergy and treasurers talking about theological principles that might shape our decisions. (I am role of Nottingham South deanery, the largest contributor to the finances of Southwell and Nottingham Diocese.) The first office of engaging in principles was to motility abroad from the language of 'share' (which focusses on what we have to cough up) to the language of 'giving for ministry building' which highlights what the discussion is really all about; something like 90% of the diocesan budget straight supports ministry costs.
Every bit part of the discussion, I offer the following seven principles that ascend from a biblical theology of giving for ministry.
1. All we have belongs to God; we are not 'owners' but 'tenants'
This surfaces prominently at a couple of points in the OT, the nearly obvious of which are Ps 24.1, 'The world is the Lord's and everything in it' and ane Chronicles 29.11–14 'Everything in heaven and earth is yours…of your own have we given you.' This 2d instance is specially interesting, since the context is precisely of giving to ministry, in the shape of building and dedicating the Solomonic temple, and it is used (in a slightly adapted form) in many Anglican churches when the offering is taken.
Simply this agreement is, in fact, deeply embedded in OT understandings of coin and resource. In the agrestal economy, your land was your security, your pension and your source of income. So the assertion that 'The earth (= land) is the Lord's' is non but abstract theology, but a direct argument about financial management. Israel'southward occupation of the land that has been given to them is less about 'possessing' annihilation than receiving it as a gracious gift from God, for which they are accountable in their apply every bit tenants and stewards. (This is, of class, the root of the notion of 'stewardship' in the church, though in fact I think the word has become tired and lost its force, so that people hear information technology as 'giving entrada.')
It is this notion which underpins the principle of the Jubilee in Lev 25, a practical and theological notion which does not appear ever to have been put into practice (every bit far as nosotros can tell). If it all belongs to God, then the aggregating of wealth by one person or group is not much more than an 'accident of approving'. It is not to be used to exploit others (hence the ban on charging interest in the OT) and needs to be periodically corrected. Ultimately, no private owns anything, but has it on trust from God.
If we really lived out this principle, the whole of our lives would be transformed—non simply our approach to giving for ministry building! It does not merely give insight into what we exercise with our coin; it says something fundamental most what our coin and possessions actually are.
2. The work of the Spirit is a rediscovery of this creation principle
A consistent feature of the NT language about the Spirit and our communal life under the Spirit's direction is the way is information technology presented as a render to God's original creation intentions. In Galatians five.25 Paul urges his readers: 'Since we live by the Spirit, permit us proceed in step with the Spirit.' Our individualising reading makes usa recollect nigh each believer keeping in step with the Spirit's guidance of us. Only the word Paul uses,stoicheo, suggests walking in a row, being aligned with each other equally well equally the Spirit. There is a rediscovery of the original unity of humanity in the Spirit's piece of work amongst us.
Elsewhere, Paul talks about those in Christ every bit 'new creation' (2 Cor v.17), and equally the 'first fruits' of what the renewed creation will be (Romans 8.23)—the corner of the field where the crop has ripened early and is ready for harvest ahead of the residuum. And this is how nosotros demand to read the narratives of Acts. The events of Pentecost, when the disciples speak in the languages of all the nations gathered in Jerusalem, must be read in the light of Genesis 11 and the Belfry of Babel; God's confusion of language because of human sin has become clarity of linguistic communication because of the redemptive work of Jesus made existent by the Spirit. The description of the early disciples 'having all things in common' (Acts 2.32, 44) must similarly exist seen equally the enacting of the Jubilee principle that all things vest to God and should be shared 'as each has need.'
3. Ministry costs money—and information technology is worth it
Just over half way through Acts, there appears to be a significant moment for Paul's ministry building whilst in Corinth, in Acts 18. Upwards until now, he has been supporting himself through his piece of work as a tentmaker, which is how he meets Priscilla and Aquila. His concern has been non to brunt or take advantage of those he preaches to, in dissimilarity to travelling preachers of philosophy (ane Thess 2.9). But when Silas and Timothy come from Republic of macedonia (Acts 18.five), Paul is released to work in ministry full time. It is clear from ii Cor xi.9 and Phil 4.14–15 that they brought coin every bit well as news and companionship. This is in line with the practice of other apostles, who have been supported in their ministry (one Cor 9.five) just as Jesus was (Luke viii.iii).
Interestingly, the linguistic communication of a gift which frees those in ministry building from needing to support themselves continues to shape the Church building of England'south understanding, reflected in the terminology of 'stipend.' This is not a salary paid for services performed, just an allowance which frees those ordained to requite their time fully to their ministry.
4. Those who make their living by ministry building deserve to exist paid well
In 1 Tim 5.17, Paul talks of those with the responsibility of oversight being deserving of 'double honour.' Although this has often been read in social terms (in the sense of respect), there is a strong consensus that in fact he is referring to financial remuneration. (The word that he uses,time, in contemporary Greek ways the price of something; you can discover information technology on menus in restaurants and in shops.)
This approach to ministry and finance has been brought into disrepute for many in the megachurches in North America and in places that preach the 'prosperity gospel', that God shows his favour by approval people with fiscal success. Against this, Jesus in Mark 10.30 is actually referring to the approving that comes through Acts ii-style sharing of resource in the customs of religion. Just the principle of appropriate reward is one the Church building of England needs to accept seriously. In my experience, he C of E does not match up well in recognising the value of ministry compared with other denominations!
v. A primal principle in finance is that of equality
2 Cor 8–9 often features in give-and-take about giving, since it is hither that Paul talks at length near a collection he is wanting to accept in support of the Jerusalem church. A central part of his statement relates back to the creation principle in the OT and its rediscovery in the life of the faith community shaped by the Spirit—the primal principle of equality (2 Cor 8.thirteen–fourteen). There are 2 important implications in thinking about giving for ministry.
The start is that this should not be seen equally some sort of 'tax' on churches. Parish share formulas which are based on congregational numbers are often described as 'a revenue enhancement on growth', since if numbers attending increment so does the amount required by the diocese. This kind of language (and machinery?) suggests that something has gone badly wrong in the discussion.
Secondly, Paul'due south assumes hither a principle of 'cross-subsidy' in the light of different financial situations of the believers in different contexts. When one group has been blest with an abundance of resources, then it is right and natural that they should share with those who take need. Again, Paul roots this in a rediscovery of an ideal moment in Israel's by, the collection of manna in the desert, where those who collected a lot did non have also much, and those who collected little still had sufficient. The significance here is that all provision comes from God and should be distributed as he would wish.
six. Giving is a sign of spiritual maturity
Within the appeal for his collection, Paul roots his agreement of human attitudes in his understanding of God. Our generosity reflects our understanding of the generosity God has extended to u.s.a. (2 Cor 8.9). When we see how lavishly God has provided for u.s.a. in cosmos and loved u.s. in redemption, and so why would we not act the same way towards others? This is similar to Jesus' teaching nigh the unmerciful servant (Matthew 18:21-35), where it is worth noting that the amount owed to the servant, 100 days' pay, was not little.
More by and large, Paul argues that our attitude to one another in all respects should reflect that of Jesus: 'In your relationships with 1 some other, have the same attitude of heed Christ Jesus had' (Phil 2.v).
7. Our approach to giving for ministry reflects our dear and trust of one some other
Underlying all the examples in Acts, and Paul's education in his messages, is the supposition that we belong to ane another as the body of Christ and the temple of the Spirit. Debates about money are often thinly-disguised expressions of lack of trust and agreement, and it is these which need greater attention.
What was well-nigh interesting about discussing these principles is that we had a very positive meeting, with churches thanking other churches for the mutual support they had enjoyed—not the virtually common result of such meetings!
I tabled these questions for further reflection, to which we will return at a after meeting:
Which of these principles would you prioritise?
Which practise nosotros understand and live out well, and which do nosotros need more than focus on?
What other principles would you add together to these?
How might each of them shape our approach to giving for ministry inside the deanery?
Experience free to make employ of this material in your ain deanery (or equivalent)—and let me know of any other principles you would wish to add.
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