“You have received without paying, so give without being paid. Do not carry any gold, silver, or copper coins in your pockets; do not carry a beggars bag for the trip, or an extra shirt, or shoes, or a walking stick”. Mt 10,8-10.
“Don’t take anything with you on the trip except a walking stick; no bread, no beggar's bag, no money in your pocket. Wear sandals, but don't wear an extra shirt”. Mt 6,8-9.
False security
In the world man has three sources of security: his family, his property and his profession. Jesus denies to his apostles any of these three forms of support. They had to leave their parents, their brothers and sisters, wives and children; their home and lands; their fishing nets (Mt 19,27). Jesus demanded this as a condition previous to becoming his close disciples. The rich young man was told to sell everything he possessed and distributed it to the poor (Mt 19,21). To other disciples He refused permission to combine care for their relatives with work for his kingdom. He did not allow any half-heartedness in the matter. “No one who puts his hand to the plough and looks back is fit for the kingdom of heaven”. (Lk 9,62.)
When Jesus sent his apostles to preach in his name, He did not permit them to take any provisions. They were to go barefoot and without staff as people doing penance. They should not carry money with them in any form (Mt 10,8-10.) We can be sure that in this Jesus was prescribing what had been his own practice. In later years, when the early church was well established it became impossible to live up to Jesus’ demand in all it literal rigour. Peter amended Our Lord’s words so as to include permission to wear sandals and use a staff (Mk 6,8-9). It was an authoritative interpretation that correctly expressed the mind of Christ.
It is clear that the injunction of the gospel still binds Jesus’ immediate disciples today. While some of the ordinary means of life and work are allowed (sandals and a staff), the preacher of the gospel may in no way depend on finance for his spiritual task (no gold, no siliver, no copper coins). The disciple may not in any way make a profit from his service: “Give without being paid” (Mt 10,8). He should be content with the hospitality offered him by the ordinary Christian. “Eat and drink whatever they have to offer” (Lk 10,7). Obviously, Jesus was afraid that material riches would become an obstacle to the sowing of the word (Mt 13, 22).
Money and the kingdom
It does not require a long and profound study to observe the influence which wealth has had on the Church in its past history and in the present time. In some places the Church is rich and the representatives of Christ are considered to be prosperous and affluent. It is not uncommon to find priests who have laid up some reserve for the future in a private bank account, and many religious enjoy more luxury than the “extra shirt” which Jesus counselled against. The contradiction between Jesus’ words and prevailing practice has already brought many to reconsider their fundamental loyalties. One of the question that keeps recurring is : Should we not make use of money if it can promote the spread of the kingdom?
There are indeed some indications in Scripture that justify a prudent use of finance in the apostolate. There is the example of Jesus himself who had arranged for the apostles to have a common fund from which expenses could be met (Jn 13,29). Through the parable of the dishonest manager Jesus taught that we should make use of our worldly wealth to gain spiritual benefits (Lk 16,9). The Church of Antioch sent financial help to “their brothers in Judea” during the famine of 46 AD (Acts 11,29) and Paul promised Peter and James to assist in collecting funds for common purposes (Gal 2,10), a thing Paul never forgot to do (1 Cor 8-9).
The use of financial resources would seem to be justified by the principles of instrumental necessity. When we are ordered to do something, permission to make use of the necessary means is implied. When Jesus sent two of the apostles to prepare the passover meal, He indicated where they could find a suitable room “furnished and ready” (Mk 14,15). We may presume that the apostles also had to do some shopping for this purpose, as on other occasions (Jn 4,8). Similarly, the command to go and make disciples of all nations (Mt 28,19) implies permission to employ all the transport and equipment required for this task. The point is : whatever is a necessary means in the external execution of our task may be acquired and used --- and nothing else.
Ruling through finance
In society money plays a central role in the struggle for power. Economic factors influence all aspects of life, but especially politics. The financially stronger party has better chances of winning the elections. The allegiance of persons can be bought, either directly or indirectly. The fear of losing employment or other benefits may make many to bow to leaders whom they might otherwise disregard. For secular society, the principle often holds good that “who has the money, has the power”, and political leaders consciously handle this principle to increase their power.
It would be a terrible thing if leaders in the Church were to handle money with the same purpose wielding power over others. Christ’s principles are directly contrary to this.“Give without being paid”(Mt 10,8). “When someone asks you for something, give it to him” (Mt 5,42). “If you lend only to those from whom you hope to get it back, why should you expect a blessing?” (Lk 6,34). If his disciples should be detached and ready to give money to whosoever needs it, would Christ not condemn any form of “power control” exercised through money? Should financial provisions be made for those who leave the priesthood or religious life ? Their leaving may be wrong (God will judge), but is it good on the part of the Church to hold them back by exerting economic pressure? Should we not rather go out of our way to help any erring brother or sister with whatever help we could give? Other instances where the power of money may be a temptation for the Church : alluring people to Christ by promising benefits, restricting freedom of expression by financial control, listening more to the rich than to the poor or favouring forms of the apostolate merely because they are financially more profitable.
No leader in the Church will consciously adhere to the principle that money means power. Yet customs may have grown up and a system arisen in which money does control aspects of our spiritual vocation. Christ abhorred this kind of situation. He wants us to fight it and eradicate it from our lives. The parable of the man who wanted to build the tower is his warning. Let us first sit down and calculate things as a business man would. But in this case we should remember that we are engaged in a spiritual business, where spiritual things have the priority. If we do not understand this, we do better not to join Jesus’ apostolic band. Jesus concludes the parable with these words : “In the same way none of you can be my disciple unless he gives up everything he has” (Lk 14,33).