Approaches to Stewardship

Hope Headley

For many people the term "stewardship" brings to mind the annual giving program or special building campaign of a congregation. It may be associated with a certain time of year; gatherings in which the needs of the congregation are outlined; telephone calls from fellow members asking for a pledge; and committee heads highlighting the positive ways in which funds have been spent over the past year. Time and talent may be requested in order to help the congregation fulfill its goals.

All of this is admirable, but is it stewardship? Or is stewardship a religious practice that goes to the heart of our faith?

All stewardship begins with the creation story in Genesis, which tells us that God created everything in the world and everything belongs to God. It recounts how God made humankind in his image and put him in the garden of Eden, "to till and to keep it," (Gen 2:15). It reminds us that we are creations of God, not God ourselves. It puts relationship at the foundation of stewardship: our relationship to God, our relationship to others, and the ways we use the bounty God has given us—whether it is property, wealth, time, or skills—to fulfill God's purposes.

Stewardship, therefore, is a spiritual practice, and wealth can be a "tool for doing God's work", a way of "embodying godliness in our deeds."¹ It calls on us to trust that God will fulfill his promises to us and will provide for us abundantly. It requires us to make choices about our lifestyle and our relationships with others. It challenges us to consider the impact of our wealth and possessions—and to speak honestly about money with one another. It is how we live lives b'tzelem Elohim—in the image of God.²

Today, in many congregations, "stewardship" follows an economic model similar to that of a club or nonprofit. Members are asked to donate money to support the good work of the congregation and in return they take part in religious services, programs, and fellowship. It is a model which is not based on worship and thankfulness, but one which separates money from the very center of faith. It is a way of scarcity, not abundance.

Scripture teaches us not to worry, but to be faithful stewards. Over and over again it reminds us that stewardship isn't a simple financial obligation but a response to God's immeasurable gifts that goes beyond our personal desires. Stewardship is obedient, generous, thankful, and filled with love.

Historical Context

What then were the earliest practices of stewardship?

In the Hebrew Bible the gifts to God were divided between dues or taxes paid to maintain the religious centers and those given as expressions of thanks for all that had been received from God. These included livestock and the fruits of the fields given for sacrifice and worship, portions of the harvest set aside to aid the poor and the stranger, and funds for celebration and feasting. On the Sabbath everyone rested, even the slave and the work animals; one year in every seven the fields stood fallow; and a year of jubilee was proclaimed every fifty years when land was returned to its original owners and slaves were freed. As one writer puts it, in the Hebrew Bible "Enduring wealth, like enduring poverty, is impermissible."³

In scripture, bounty and wealth are seen as "emanating from God, and the use of those resources in just, compassionate, wise, and sustainable ways is understood as an ultimate responsibility to God and community."⁴ Wealth is not seen as wrong unless it is made or used in a way that hurts others. The system of tithes and taxes insures an ongoing method for righting the imbalances found in society and restoring the equilibrium of the world. In ancient times and today, these responsibilities are not viewed as an individual concern but a responsibility of the entire community.

The book of Acts provides a breathtaking description of the earliest Christian communities who were of "one heart and soul" and who held everything in common. They sold all their property and gave the proceeds to the apostles "and it was distributed to each as any had need." (Acts 4:32-35). They understood that in the kingdom of God, which had already broken in and was still to come, status would no longer matter. Christians, therefore, needed only the property sufficient to their basic needs. Wealth was to be freely and lovingly shared with others so that everyone could enjoy God's blessings.

The early Christians used the imagery of the household of God or the economy of God, oikonomia tou teou. Their notion of household was expansive and ranged from a family unit to all of creation.⁵ Christians were encouraged to live as members of this universal household and to treat other Christians with the same intimate concern as that shown to family household members. They were called to see as God sees, responding in love to other household members and when governing the household itself. What they gave was not supposed to fulfill an obligation. Rather, these gifts were freely given out of their love of God.

Clement of Alexandria, the Christian theologian writing in the early third century, emphasized the transitory nature of money, saying that it was neither bad nor good, but morally neutral. The challenge for the Christian, he suggested, was to use money and property—the "gifts of God"— appropriately, which was in service to God by assisting those in need. The goal was not to be possessed by possessions, so that "one is able in the midst of wealth to turn from its power," to "practice self-discipline, and to seek God alone, and to breathe God, and walk with God."⁶

In the 11th-century, Jewish poet Yehuda Halevi also discussed this subject. "Decreasing one's wealth is not an act of piety if such wealth happens to have been gained in a lawful way and its further acquisition does not prevent a person from occupying himself with Torah and righteous deeds, especially for one who has family and dependents and whose desire is to spend his money for the sake of God." He then goes on to remind the reader that he is "enjoying God's hospitality, being invited to God's table, and should thank God for God's bounty both inwardly and outwardly."⁷

The Practice of Stewardship

Stewardship is a practice that links our theology with everyday life. How can we make it part of our life and the life of our congregation?

Stewardship involves discernment, particularly an awareness of how we spend our money and how we handle our possessions. Stewardship requires us to develop a constant sense of God's generous love toward us, and our responsibility for all that he has entrusted to our care. Through the centuries the uneasy relationship between wealth and spirituality has been debated. How do we as individuals and congregations manage our wealth and our property so that it becomes a spiritual tool? Rabbi Shawn Israel Zevit suggests asking the question: "What core values inform our decision making? How do God, tradition, halakhah (literally "a way" or Jewish religious law and teachings), and our core values inform our decisions around money in congregations or organizations?"⁸

If all our bounty belongs to God, then as stewards we must manage it accordingly. It is difficult to separate our spiritual lives and our financial lives if we look at our wealth as a gift from God. The practice of stewardship, either for individuals or congregations, might involve asking questions such as these:

Congregations might spend time studying what it means to belong to the "household of God" and whether the congregation is acting like a good steward. Review how your congregation acquires, manages, and spends money; make this information open to the entire body. Spend time deciding what areas are most important to the congregation and its faith, and then consider whether budgets and stewardship campaigns need to be refocused. In this way, stewardship, theology, daily life, and the religious calendar of the congregation can become more closely intertwined.

Individuals might begin practicing stewardship in the small church of their homes, managing the household economy as a microcosm of the larger household of God. This can be a profound spiritual practice, one that grows and develops over the years, contributes towards a richer congregational life, and affects others in ever-widening circles. At its root is how wealth is managed: finances, time, possessions, relationships, and the environment.⁹

One of the great taboos in society is the discussion of money. Members of a congregation may share details regarding their health, marriage, and personal relationships before they discuss money (either their own finances or that of the congregation). Gatherings with individuals who wish to live their faith through their household finances might be one way to support a holistic view of stewardship.

Stewardship is an attitude of abundance, not of scarcity. Throughout scripture there are many examples of "God's surprising abundance in places of scarcity."¹⁰ In Exodus 16, the people of Israel feast on the manna which appears in the wilderness, but also learn they cannot "save it up" except to rest on the Sabbath. Similarly, in the Gospels, five thousand people who have followed Jesus to a deserted place are fed from only five loaves and two fish. (Mark 6:30-44)

Jesus repeatedly reminds his followers that it is not possible to focus on worldly possessions and serve God at the same time. "Do not keep striving for what you are to eat and what you are to drink, and do not keep worrying….Instead strive for his kingdom, and these things will be given to you as well." (Luke 12:29, 31) Jesus makes it clear that the kingdom of God rests on a way of abundance, not scarcity, and we have already been blessed.

God tells us to share our possessions with others in deliberate, obedient, and disciplined ways reflecting a world of abundance in which there is enough for everyone. Stewardship implies generosity and sharing of wealth and possessions, as well as skills, talents, time, and love. It requires re-orienting our individual lives, and that of our congregation, towards God and life in the kingdom already promised to us. In this way, stewardship can become a spiritual practice, a daily way of being attentive to God and worshipping him.

With your congregation, reflect upon stories of abundance in scripture. This could happen in small groups, in preparation for one of the feasts or celebrations of the religious year, or in connection with the interests of individual groups, such as an environmental group or a group devoted to helping the homeless.

Stewardship involves loving our neighbor. The Old Testament law outlining sacrifice and tithes specified that a portion of the community's tithes must be given to those without property: the widow and the orphan, the resident alien, and the priests. In this way, those who have been blessed share their possessions with those who do not have anything, and the equilibrium intended by God at the creation is recovered.

How might today's congregations set aside a portion of their harvest in such a way that the food stamp recipient, the refugee, and the foster child are included in the bounty they have received from God? Those without money or other visible material means are often looked down upon as if they are, in some way, inferior—not children of God, loved equally with all his children. Giving for their needs is then perceived as charity, not as a potential opportunity to reflect God's love in the world and to act as true stewards of his creation.

How might individuals and a congregation reflect upon this way of thinking, and begin to change? Similarly, how might those without ample funds be included with equal dignity in the ongoing stewardship ministry of the church or synagogue?

Rabbi Zevit does not write about "fundraising" but of "organizing money."¹¹ In his view, all the funds (as well as other resources) are already present; it is a matter of organizing and reallocating them. How can your congregation most effectively organize the variety of resources you already have, for the work of stewardship?

Stewardship involves hospitality, both personally and as a congregation. The Old Testament laws regarding tithes repeatedly include the 'resident alien' and, even today, there is a constant reminder that the Jewish people were once exiles. Care for strangers is encouraged in many of Paul's epistles, and David Kirk writes, "Hospitality becomes for the Christian community a way of being the sacrament of God's love in the world."¹² The Greek word often used for hospitality was philoxenia, which combines phileo—meaning love of those from your family or faith—with xenia, meaning stranger.¹³

Hospitality to the stranger is another way to act as stewards of God's gifts, through material means and friendship. The 'stranger' could include a family of refugees, a visiting church group, a pastor from overseas, or a foster child. Out of this hospitality, a deeper involvement might evolve that includes the treasure, talents, time, and buildings of a congregation.

Stewardship is inextricably linked with worship. Sacrifice meant obediently taking livestock and grain—representing wealth and life-sustaining food—and leaving it on the altar as a gift which was destroyed. This demonstration of thankfulness was at the heart of Old Testament worship. Deuteronomy instructs how after making the burnt offerings, or with the profits from the tithe, the Hebrew people should eat "in the presence of the Lord, you and your households together, rejoicing in all the undertakings in which the Lord your God has blessed you." (Deut. 12:7)¹⁴

In many churches today, the Eucharistic rite and the bringing of the collection to the altar are parts of each Sunday's service. The communal offering of bread, wine, and money represents the fruit of the congregation's labor, an acknowledgment that these are gifts from God, and an expression of the congregation's thankfulness to God. Connecting worship with stewardship and placing it in a wider framework than the congregation's annual budget enriches the Sunday service and forms a connection with the daily life of members that continues through the week.

Stewardship calls on us to stop our busyness in order to look, listen, and love from God's perspective as creator. Echoing the creation story in Genesis, the law in the Old Testament tells us that the seventh day is the Sabbath and "you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns." Everyone is instructed to stop and to allow others to stop also. In this way also, the equilibrium is recovered: it is not just the privileged who are allowed to rest, but everyone is able to live in God's bounty. Ronald Vallet writes, "during the twenty-four hours of the Sabbath, the three things that most frequently serve as instruments of exploitation—work, the rules of property, and consumption—come to an end."¹⁵

In order to be good stewards of the earth, of our neighbors and fellow members of our congregations, and of ourselves, we need to first be willing to slow down, and look around us with the loving eyes of a mother.

Individuals, perhaps with the support of a group within the congregation, might begin practicing the Sabbath as commanded in the Old Testament. Stopping and observing God's creation might result in an increased appreciation of the beauty and magnificence of that creation, as well as an awareness of changes in the environment.

Listening to our neighbors next door, across town, and around the world may help us to understand their perspectives. Knowing more about those whom we see and spend time with each day may make us more sensitive to the needs of others. It can lead us to get to know the widows, orphans, and 'resident aliens' who live among us. Ultimately, it may lead to a reordering of our pocketbook, our time, our view of ourselves and our congregation, and our capacity for generosity.

Encourage the development of a spiritual practice of listening to one another and to God. This could be done in a small group, could be part of the activity of a group with a specific interest, or could also be integrated into the work of a church board or finance committee.

Explore the stewardship practices of other denominations and religious communities, and other religions. Invite representatives to visit and speak to you, perhaps bringing several members of their congregation with them so to continue the discussion in small groups.

Recommended Resources

Stewardship is not a single topic, but one that gains inspiration from resources addressing scripture, history, good works, and spirituality, as well as stewardship. This overview has addressed some of the foundational concepts of stewardship. The Congregational Resource Guide's annotated list of resources on stewardship includes more resources, especially those focused on the management and raising of funds.

Offerings of the Heart: Money and Values in Faith Communities, by Rabbi Shawn Israel Zevit, describes a Jewish theology of stewardship that is equally useful to Christians. The emphasis is a "values-based" approach to stewardship and includes practical examples of congregations rethinking the way they handle their financial resources. Generous Saints: Congregations Rethinking Ethics and Money, by James Hudnut-Beumler, is a wonderful place for Christian congregations to begin rethinking stewardship in their community. It provides an overview covering the scriptural and theological foundations of a holistic stewardship. It includes thought-provoking and practical sections on the church as a landlord, employer, and investor.

Other resources which introduce stewardship include Giving to God: The Bible's Good News about Living a Generous Life, by Mark Allan Powell, a Lutheran pastor. This basic introduction to the theological aspects of stewardship is written in a conversational style which might be appropriate for many audiences. The section connecting worship and stewardship is described in an easy-to-understand manner.

Cultivating Stewarding Communities: Living in the Household of God, is a pamphlet by Paul Dietterich for the Center for Parish Development. Placing stewardship squarely within the concept of the household of God, this pamphlet could be an excellent place for a committee to begin a discussion of stewardship in the congregation.

Congregational leaders should become acquainted with the Faith and Leadership website, an offering of Leadership Education at Duke University. Although written for a specifically Christian audience, some of the information is useful to a wider audience. The money section is particularly relevant to stewardship.

There are many resources to help a congregation begin practicing stewardship. Dorothy C. Bass's very readable Practicing our Faith: A Way of Life for a Searching People, introduces the reader to the concept of practices and offers an extensive bibliography. Chapters on "Household Economics" by Sharon Daloz Parks, "Saying Yes and Saying No" by M. Shawn Copeland, and "Keeping Sabbath" by Dorothy Bass have special relevance to stewardship. Similarly, Christine Pohl's Making Room: Recovering Hospitality as a Christian Tradition is an inspiring look at this most ancient practice, including both historic and contemporary examples.

One way to find out more about stewardship is by reading denominational statements from your own denomination and others. Stewardship: A Disciples Response, from the United States Conference of Catholic Bishops, addresses a big picture view of stewardship, "as an expression of discipleship, with the power to change how we understand and live out our lives." Faith and Practice: Application of Friends' Testimonies, from the Philadelphia Yearly Meeting (Quakers), offers a beautiful and succinct overview of stewardship.

Delving into the past can provide useful insights into stewardship. Good and Faithful Servant: Stewardship in the Orthodox Church is an anthology on stewardship by a number of well-regarded Orthodox theologians, including Jaroslav Pelikan and Thomas Hopko. Succinct chapters on the Biblical theology of stewardship, and stewardship in the early Church are most useful to an inter-denominational audience. John Wesley's sermons follow many of the same themes, especially numbers 51 and 87, which bring the subjects closer to our present day. The Wesleys and Their Times is a website which includes an archive of sermons.