How Did We
Get Here?
Protestants are quick to condemn Roman Catholics for holding
tradition as equal or superior to God's written word. The Protestant
Reformation was a call to return to the purity of God's word, to shed
the trappings of man that had been building up on the practice of
Christianity. It was never the intent of the reformers for the
Reformation to be a one-time happening. In fact many of the so-called
radicals of that day only differed with other reformers in the speed
by which they wanted to make the changes. It was the feeling of some
of the prominent reformers that too much change in too many areas
would cause even greater opposition. Sadly, the Reformation seemed to
stall in so many areas in the generation that followed. The changes
already made were enshrined as being orthodoxy and the practices that
had been left alone ultimately were lumped in with them.
The new tithe was a Roman Catholic practice that was carried forward,
albeit with a few tweaks here and there. Before considering the time
of the Reformation, it is first necessary to examine the history of
the early church. For those who would say, "Why bother? History
doesn't really matter," we beg to differ. While we should never
place it on par with Scriptures or in place of Scriptures, history
does allow us to see where we have deviated from God's word and what
led to it. In addition, we need to remember that we do not practice
our faith in a vacuum. The same Holy Spirit that guides us into all
truth has taught believers throughout history. For this reason we
will often find other believers that have held to the same Scriptural
truths throughout all eras, even during the very dark times of church history.
Our quest for church origins, in regards to these practices, led to
an examination of the writings of those called the early church
fathers. Primarily the writings of early church leaders, who wrote on
just about every practice and dispute of the early church, if the
tithe was common, it should have been mentioned. In the earliest
versions of this document, we stated that we had found nothing. In
fact, we subsequently found a single early (pre third century) church
father who had referenced tithing. That church father was Irenaeus,
who lived from A.D. 120-202. Writing circa 177 A.D. in his work
entitled, "Against Heresies," Irenaeus was working to
refute what he saw as error creeping into the church during the
century following the last apostle. In Book IV, Chapter 13, in a
chapter entitled "Christ Did Not Abrogate the Natural Precepts
of the Law, But Rather Fulfilled and Extended Them", he wrote
the following...
3. And for this reason did the Lord, instead of that [commandment],
"Thou shalt not commit adultery," forbid even
concupiscence; and instead of that which runs thus, "Thou shalt
not kill," He prohibited anger; and instead of the law enjoining
the giving of tithes, [He told us] to share all our possessions with
the poor; and not to love our neighbours only, but even our enemies;
and not merely to be liberal givers and bestowers, but even that we
should present a gratuitous gift to those who take away our goods.
For "to him that taketh away thy coat," He says, "give
to him thy cloak also; and from him that taketh away thy goods, ask
them not again; and as ye would that men should do unto you, do ye
unto them:" so that we may not grieve as those who are unwilling
to be defrauded, but may rejoice as those who have given willingly,
and as rather conferring a favour upon our neighbours than yielding
to necessity. "And if any one," He says, "shall compel
thee [to go] a mile, go with him twain;" so that thou mayest not
follow him as a slave, but may as a free man go before him, showing
thyself in all things kindly disposed and useful to thy neighbour,
not regarding their evil intentions, but performing thy kind offices,
assimilating thyself to the Father, "who maketh His sun to rise
upon the evil and the good, and sendeth rain upon the just and
unjust." (Emphasis ours)
For Irenaeus, Christ had fulfilled the letter of the law so as to set
us free to uphold its' intent through the imitation of our heavenly
Father in love. A few chapters later he offers even more details of
this freedom.
Chapter 18 - Concerning Sacrifices and Oblations, and Those Who Truly
Offer Them
2. And the class of oblations in general has not been set aside; for
there were both oblations there [among the Jews], and there are
oblations here [among the Christians]. Sacrifices there were among
the people; sacrifices there are, too, in the Church: but the species
alone has been changed, inasmuch as the offering is now made, not
by slaves, but by freemen. For the Lord is [ever] one and the
same; but the character of a servile oblation is peculiar [to
itself], as is also that of freemen, in order that, by the very
oblations, the indication of liberty may be set forth. For with Him
there is nothing purposeless, nor without signification, nor without
design. And for this reason they (the Jews) had indeed the tithes of
their goods consecrated to Him, but those who have received
liberty set aside all their possessions for the Lord's purposes,
bestowing joyfully and freely not the less valuable portions of their
property, since they have the hope of better things [hereafter]; as
that poor widow acted who cast all her living into the treasury of
God. (Emphasis ours)
Clearly this one early church father that referenced tithing
was doing so not to uphold the Jewish practice but rather to show
that the church inherited freedom to do far better! Christians were
not those who gave a portion out of obligation, they are those who
give all out of love.
Moving into works of the late third century and beyond there are
increasing references to tithing, mostly due to a fundamental
paradigm shift that took place in the church - the creation of the
state sponsored church. It was only after the church became
institutionalized and recognized by the state (Rome) that tithing
began to be imposed as a means of supporting the organization. While
there had been those in full-time ministry, who were dependant on
gifts and generosity of others from the earliest days of the church,
it was only after the church began to acquire buildings, lands, and
other vast holdings, that reinstitution of a tithe was contrived as a
means of financing all this.
For example a document called "The Constitutions," which is
believed to have been written or compiled circa 350-400 A.D., has
much to say on tithing and offerings. It should be noted that this
document establishes long and detailed ritual and regulation for the
church, most not found or even hinted at in Scriptures, and often
attributes them to Scriptural persons including the apostles. From
Book 8, Section 4, "The Same Apostle's Constitution Concerning
First-Fruits and Tithe Tithes" (Notice the claim that this came
from the apostles!)...
XXX. I the same make a constitution in regard to first-fruits and
tithes. Let all first-fruits be brought to the bishop, and to the
presbyters, and to the deacons, for their maintenance; but let all
the tithe be for the maintenance of the rest of the clergy, and of
the virgins and widows, and of those under the trial of poverty. For
the first-fruits belong to the priests, and to those deacons that
minister to them.
By this document, the Old Testament offerings and tithes were still
in effect - in truth a new tithe, as it wasn't even administered in
fashion of the old. Additionally the new church hierarchy is shown to
be taking over for the old priesthood. Book 2, Section 4, provides
additional details...
Of First-Fruits and Tithes, and After What Manner the Bishop is
Himself to Partake of Them, or to Distribute Them to Others.
XXV. Let him use those tenths and first-fruits, which are given
according to the command of God, as a man of God; as also let him
dispense in a right manner the free-will offerings which are brought
in on account of the poor, to the orphans, the widows, the afflicted,
and strangers in distress, as having that God for the examiner of his
accounts who has committed the disposition to him. Distribute to all
those in want with righteousness, and yourselves use the things which
belong to the Lord, but do not abuse them; eating of them, but not
eating them all up by yourselves: communicate with those that are in
want, and thereby show yourselves unblameable before God. For if you
shall consume them by yourselves, you will be reproached by God, who
says to such unsatiable people, who alone devour all, "Ye eat up
the milk, and clothe yourselves with the wool;" and in another
passage, "Must you alone live upon the earth Upon which account
you are commanded in the law, "Thou shalt love thy neighbour as thyself."
Now we say these things, not as if you might not partake of the
fruits of your labours; for it is written, "Thou shalt not
muzzle the mouth of the ox which treadeth out the corn;" but
that you should do it with moderation and righteousness. As,
therefore, the ox that labours in the threshing-floor without a
muzzle eats indeed, but does not eat all up; so do you who labour in
the threshing-floor, that is, in the Church eat of the Church: which
was also the case of the Levites, who served in the tabernacle of the
testimony, which was in all things a type of the Church. Nay,
further, its very name implied that that tabernacle was fore-appointed
for a testimony of the Church. Here, therefore, the Levites also,
who attended upon the tabernacle partook of those things that were
offered to God by all the people,-namely, gifts, offerings, and
first-fruits, and tithes, and sacrifices, and oblations, without
disturbance, they and their wives, and their sons and their
daughters. Since their employment was the ministration to the
tabernacle, therefore they had not any lot or inheritance in the land
among the children of Israel, because the oblations of the people
were the lot of Levi, and the inheritance of their tribe.
You, therefore, O bishops, are to your people priests and Levites,
ministering to the holy tabernacle, the holy Catholic Church; who
stand at the altar of the Lord your God, and offer to Him reasonable
and unbloody sacrifices through Jesus the great High Priest. You are
to the laity prophets, rulers, governors, and kings; the mediators
between God and His faithful people, who receive and declare His
word, well acquainted with the Scriptures. Ye are the voice of and
witnesses of His will, who bear the sins of all, and intercede for
all; whom, as you have heard, the word severely threatens if you hide
the key of knowledge from men, who are liable to perdition if you do
not declare His will to the people that are under you; who shall have
a certain reward from God, and unspeakable honour and glory, if you
duly minister to the holy tabernacle.
For as yours is the burden, so you receive as your fruit the supply
of food and other necessaries. For you imitate Christ the Lord; and
as He "bare the sins of us all upon the tree" at His
crucifixion, the innocent for those who deserved punishment, so also
you ought to make the sins of the people your own. For concerning our
Saviour it is said in Isaiah, "He bears our sins, and is
afflicted for us." And again: "He bare the sins of many,
and was delivered for our offences." As, therefore, you are
patterns for others, so have you Christ for your pattern. As,
therefore, He is concerned for all, so be you for the laity under
you. For do not thou imagine that the office of a bishop is an easy
or light burden. As, therefore, you bear the weight, so have you a
right to partake of the fruits before others, and to impart to those
that are in want, as being to give an account to Him, who without
bias will examine your accounts.
For those who attend upon the Church ought to be maintained by the
Church, as being priests, Levites, presidents, and ministers of God;
as it is written in the book of Numbers concerning the priests:
"And the Lord said unto Aaron, Thou, and thy sons, and the house
of thy family, shall bear the iniquities of the holy things of
priesthood." "Behold, I have given unto you the charge of
the first-fruits, from all that are sanctified to me by the children
of Israel; I have given them for a reward to thee, and to thy sons
after thee, by an ordinance for ever. This shall be yours out of the
holy things, out of the oblations, and out of the gifts, and out of
all the sacrifices, and out of every trespass-offering, and
sin-offerings; and all that they render unto me out of all their holy
things, they shall belong to thee, and to thy sons: in the sanctuary
shall they eat them." And a little after: "All the
first-fruits of the oil, and of the wine, and of the wheat, all which
they shall give unto the Lord, to thee have I given them; and all
that is first ripe, to thee have I given it, and every devoted thing.
Every first-born of man and of beast, clean and unclean, and of
sacrifice, with the breast, and the right shoulder, all these
appertain to the priests, and to the rest of those belonging to them,
even to the Levites."
Hear this, you of the laity also, the elect Church of God. For the
people were formerly called "the people of God," and
"an holy nation." You, therefore, are the holy and sacred
"Church of God, enrolled in heaven, a royal priesthood, an holy
nation, a peculiar people," a bride adorned for the Lord God, a
great Church, a faithful Church. Hear attentively now what was said
formerly: oblations and tithes belong to Christ our High Priest, and
to those who minister to Him. Tenths of salvation are the first
letter of the name of Jesus. Hear, O thou Holy Catholic Church, who
hast escaped the ten plagues, and hast received the ten commandments,
and hast learned the law, and hast kept the faith, and hast believed
in Jesus, and hast known the decad, and hast believed in the iota
which is the first letter of the name of Jesus, and art named after
His name, and art established, and shinest in the consummation of His
glory. Those which were then the sacrifices now are prayers, and
intercessions, and thanksgivings. Those which were then first-fruits,
and tithes, and offerings, and gifts, now are oblations, which are
presented by holy bishops to the Lord God, through Jesus Christ, who
has died for them. For these are your high priests, as the presbyters
are your priests, and your present deacons instead of your Levites;
as are also your readers, your singers, your porters, your
deaconesses, your widows, your virgins, and your orphans: but He who
is above all these is the High Priest.
It's clear in this long excerpt that the church was now promoting its
leadership as being a continuation, or at least an equivalent, to the
Levitical priesthood. It's no surprise that most of the remaining
volumes of this work detail a list of dos and don'ts, creating a new
system of legalism (or law) for the church (... for example,
including such "important" details on how often and where
women should bathe).
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Once firmly set up as being a successor to the Levitical priesthood
and temple and with this entire new tithe mandatorily coming to the
church, there appears to be little deviation in the centuries that
followed. The next major church document that we could find merely
had the church debating finer points of how the tithe should be
defined. Take note that the tithe was still defined mostly in terms
of things grown - closer to Old Testament practice.
The Irish Canons: Collection of the Tithe, c. 750
The tithe was not always clearly defined. In this case the clergy
appear to be taking issue with the jurists as to whether the
collection of the tithe should be made only once, or once annually,
and giving an explanation of what the tithe ought to be. The tithe
applied to the produce of the soil and to livestock.
1. The jurists say that tithe of cattle should be offered once and on
that account it will be most holy, i.e., the tithe should not be
offered again. But others of the true faith affirm that we should
give tithes of living and mortal things to God every year, since
every year we enjoy His gifts.
2. Also, of all fruits of the soil a tithe ought to be offered once a
year to the Lord, for as it is said: "Whatever has been once
consecrated to God, will be most holy in the sight of the Lord."
For the tithe should not be offered repeatedly from those things, as
the learned Columman has taught. But of the fruits of the soil a
tenth part ought to be offered every year, because they are produced
every year.
3. Also, tithes are from all living things. So the first fruits of
everything, and the animal that is born first in the year should be
given. For the first born of animals are like first fruits; and the
first born of men and of animals may be offered.
4. Also, concerning tithes in herds and first fruits. First born are
those which are born before any others are born in that year. It
should be known how great is the weight of the first fruits, i.e.,
nine or twelve measures. Hence, the measure of the offering should
be sufficient material for nine or twelve loaves. But of vegetables
it should be as much as can be carried in the hand. It ought to be
paid at the beginning of the summer, just as it was offered once a
year to the priests of Jerusalem. But in the New Testament each would
offer it to the monastery to which he belongs. And toward this would
be especially charitable; of the first-born let males, never females,
be offered.
5. Also, if any have less substance than the tithe they shall not pay
the tithe.
6. Also, in order that all might find it convenient to offer tithes
in some way to God, if they have only one cow or ox, let them divide
the price of the cow into ten parts and give a tenth part to God. And
so let it be done for other things...
(Original Source: J. P. Migne, ed., Patrologiae Cursus Completus,
Paris, 1862, Vol. XCVI, pp. 1319-1320. Internet Medieval Sourcebook,
© Paul Halsall, October 1998, http://www.fordham.edu/halsall/sbook.html)
Point six, the final point in this medieval document, certainly
provided a possibility for moving the tithe from grown things into
the realm of currency.
Since there was no rational or biblically consistent way of imposing
the tithe on the church (and believers), many different methods were
implemented in the years that followed. Sometimes the tithe was only
on crops and livestock, yet it became increasingly more important to
receive money to finance grand church endeavors. Tithes were
sometimes payable to the local priest, sometimes to higher church
authorities, sometime to secular authorities who had been assigned
the tithe by the church. For a layperson to be found with the tithe
at one period in history (1179), it was punishable by excommunication
(and by statement, the loss of one's soul) - a far cry from the tithe
being administered and consumed by the giver in Old Testament
scriptures. In some countries the tithe was applied as a universal
tax, while in lands that had feudal estates the estate often paid the
tithe/tax with the feudal residents having nothing to do with it
(other than having some of their work taken from them). The
adaptation of the tithe reached a pivotal point as it neared the 13th
century. Up until this time, the tithe was still mostly considered to
be of things grown ("fruits of the earth"), but now it was
decreed that the tithe was of "all kinds of profit and
wages." Thus the final stage was now set for what has become the
monetary tithe of today.
To emphasize the importance of understanding all this historical
invention of the modern tithe, some excerpts from the article on
tithing in the Encyclopaedia of Religion and Ethics (1928, Scribners)
sum up the changes that began a couple hundred years following the apostles.
In the [early] Christian Church the need of supporting the clergy...
was recognized, but the system of tithe was not generally resorted to
for several centuries. ... Until the 4th century little is heard of
it, and some writers regard the matter from a totally different point
of view from that which was later adopted.
Simply put, tithing was deemed necessary by the organized church when
the amounts of money needed to support the organization had grown to
the point that freewill giving wouldn't suffice. The mindset was, if
people wouldn't give enough of their own free will; use the clout of
the organization to impose mandatory giving. What was the great
change that led to this financial necessity? It was the onset of the
church's great love affair with building huge edifices and owning
lands. During this period of time, lines between Old Testament norms
and new Christian practices blurred. It was easy to justify large
cathedrals with "sanctuaries" by equating them to the glory
of the temple (ignoring the fact that the new dwelling place of God
was in people). Of course temples needed priests and a priesthood
(ignoring the new priesthood of all believers), and how else to
finance all this but to impose mandatory giving. Into this quagmire
of beliefs the "new version tithe" emerged, based more on
what they wanted it to be than what it Biblically had been. Ignorance
of scriptures, by what became known as "lay people,"
combined with leadership who professed to be solely able to interpret
and teach scriptures, easily enabled a whole new system to be
established. This latter claim has been used, to some degree, by
modern teachers when faced with questioning parishioners.
In using proof texts, including Matthew 10:10, Luke 10:7, and 1
Corinthians 9:7, to claim authorization for implementing mandatory
giving, it began a cycle of commonly misusing Scriptures to justify
tithing. It took going against Scriptures and even the writings of
early church fathers to adopt this counterfeit system of giving. For
example, continuing from the Encyclopaedia of Religion and Ethics...
Irenaeus, referring to tithes in the Jewish system, says
characteristically that Christians, as "those who have received
liberty, set aside all their possessions for the Lord's purposes,
bestowing joyfully and freely not the less valuable portion of their
property." ... Epiphanius says that the tithe is no more binding
than circumcision
Well known writers such as Augustine (writing between 386 - 430 A.D.)
had been partly influenced by the new system that was then gaining
ground, but still wrote of freedom in giving, trying to somehow
reconcile the two. These attempts to reconcile the two opposing
systems continue to this day. Continuing from the Encyclopaedia...
In was inevitable, however, that, as the Church spread far and wide,
circumstances should make it necessary to fall back upon rule, based
upon legal provision, and the old standard of a tenth was set up, and
the Christian priest was compared in this matter to the Jewish priest
and Levite.
Initially the Eastern Church opposed the Western Church, who had
quickly adopted this system. In fact there appears to have been some
resistance among parts of the Western Church. Again, more from the Encyclopaedia...
Even in the West there is evidence that "this species of
ecclesiastical property was acquired not only by degrees, but with
considerable opposition." The moral duty of paying the tithe was
now generally taught, but, even after it was made a matter of
[church] law, tithe was paid reluctantly and irregularly. In A.D. 585
the Council of Macon ordained its payment... He who refused to pay it
was to be excommunicated. Other councils enjoined it, but it was not
until the time of Charlemagne that it became a matter of [civil] law.
In one of his capitularies he ordained it to be paid to churches and
clergy. (Clarifications ours)
Now with civil authority and enforcement, the tithe was entrenched in
country after country, wherever the Roman church spread.
The Roman Catholic Church does not attempt to hide their role
in creating the modern tithe. Remember, they functionally claim the
authority to establish any new practice for the church regardless of
the written word. From their encyclopedia:
Tithes
Generally defined as "the tenth part of the increase arising
from the profits of land and stock, allotted to the clergy for their
support or devoted to religious or charitable uses". A more
radical definition is "the tenth part of all fruits and profits
justly acquired, owed to God in recognition of his supreme dominion
over man, and to be paid to the ministers of the church". ...
In the Christian Church, as those who serve the altar should live by
the altar (1 Corinthians 9:13), provision of some kind had
necessarily to be made for the sacred ministers. In the beginning
this was supplied by the spontaneous offerings of the faithful. In
the course of time, however, as the Church expanded and various
institutions arose, it became necessary to make laws which would
insure the proper and permanent support of the clergy. The payment of
tithes was adopted from the Old Law, and early writers speak of it as
a divine ordinance and an obligation of conscience. The earliest
positive legislation on the subject seems to be contained in the
letter of the bishops assembled at Tours in 567 and the canons of the
Council of Maçon in 585. In course of time, we find the
payment of tithes made obligatory by ecclesiastical enactments in all
the countries of christendom. The Church looked on this payment as
"of divine law, since tithes were instituted not by man but by
the Lord Himself" (C. 14, X de decim. III, 30). As regards the
civil power, the Christian Roman emperors granted the right to
churches of retaining a portion of the produce of certain lands, but
the earliest instance of the enforcement of the payment of
ecclesiastical tithes by civil law is to be found in the capitularies
of Charlemagne, at the end of the eighth century. English law very
early recognized the tithe, as in the reigns of Athelstan, Edgar, and
Canute before the Norman Conquest. In English statute law proper,
however, the first mention of tithes is to be found in the Statute of
Westminister of 1285. Tithes are of three kinds: predial, or that
derived from the annual crops; mixed, or what arises from things
nourished by the land, as cattle, milk, cheese, wool; and personal or
the result of industry or occupation. Predial tithes were generally
called great tithes, and mixed and personal tithes, small tithes.
Natural substances having no annual increase are not tithable, nor
are wild animals. When property is inherited or donated, it is not
subject to the law of tithes, but its natural increase is. There are
many exempted from the paying of tithes: spiritual corporations, the
owners of uncultivated lands, those who have acquired lawful
prescription, or have obtained a legal renunciation, or received a
privilege from the pope.
At first, the tithe was payable to the bishop, but later the right
passed by common law to parish priests. Abuses soon crept in. The
right to receive tithes was granted to princes and nobles, even
hereditarily, by ecclesiastics in return for protection or eminent
services, and this species of impropriation became so intolerable
that the Third Council of Lateran (1179) decreed that no alienation
of tithes to laymen was permissible without the consent of the pope.
In the time of Gregory VIII, a so-called Saladin tithe was
instituted, which was payable by all who did not take part personally
in the crusade to recover the Holy Land. At the present time, in most
countries where some species of tithes still exist, as in England
(for the Established Church), in Austria, and Germany, the payment
has been changed into a rent-charge. In English-speaking countries
generally, as far as Catholics are concerned, the clergy receive no
tithes. As a consequence, other means have had to be adopted to
support the clergy and maintain the ecclesiastical institutions, and
to substitute other equivalent payments in lieu of tithes. Soglia
(Institut, Canon, II, 12) says "The law of tithes can never be
abrogated by prescription or custom, if the ministers of the Church
have no suitable and sufficient provision from other sources; because
then the natural and divine law, which can neither be abrogated not
antiquate, commands that the tithe be paid." (Article Tithes,
Catholic Encyclopedia, On-line edition transcribed from the original
1913 version, http://www.newadvent.org/cathen/07716a.htm)
Isn't it incredible how easily and callously the Roman Catholic
Church admits that it invented the practice of tithing for the
church, fully knowing that it was not the original standard? They
admit that it was from the Old Law (of Moses), and that the church
subsequently required its payment as a demand of "divine
law." Yet it was reestablished solely on their own authority.
The Roman church at least kept it in association with things grown
for most of their history, something that has been completely lost in
Protestant churches. In regards to the western world, the Catholic
Church no longer imposes tithes because they have "other
sources" of revenue, but they still claim the un-abrogated right
to do so as they need.
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For all the great reforms accomplished in the Protestant Reformation,
none of the major reformers were willing to affect their (or their
church's) means of livelihood by examining the tithe. As such, the
tithe was so well accepted that it was a non-issue. To be fair, they
were more focused on key issues such as salvation by faith alone
(sola fides) and the sufficiency and authority of Scriptures (sola
scriptura). The principle of Sola Scriptura should have subsequently
led to examination of practices such as tithing, even as it did with
other Roman inventions including indulgences. Yet, tithing remained
because a number of reformers of subsequent generations developed a
system of doctrine whereby they believed they had Scriptural reason
to carry much of the Old Testament into the church (see Appendix B).
This effectively minimized examination of any current practice that
could be seen as having any ties to the Old Testament.
Other aspects of Roman practice remained too. Beyond the tithe, many
Reformers were quite willing to continue using civil authority to
enforce church law; now a Protestant version versus the former Roman
list. Some churches in early America (Virginia 1776-1779) even
experimented with imposing civilly compelled tithe-taxes for support
of the established church. Highly unpopular and being seen as a
throwback to some of the state church abuses in Europe, this
tithe-tax was subsequently revoked and abandoned. While no longer
using civil compulsion, the church of today still imposes this
developed tithing system onto its adherents. Perhaps it's time for
the Reformation to continue!
Ecclesiastical Tax Collectors
Some church leaders treat church members as so many workers and
drones. Leaders demand that members bring their tithes "into the
storehouse," and embarrass, humiliate, or discipline them if
they fail to do so. During the Middle Ages, the Roman Church-State
collected the tithe as a tax -- no doubt a model for those who desire
to re-establish Christendom today. Some modern ecclesiastical tyrants
have suggested that church leaders examine the income tax returns of
church members to make sure they are tithing the full amount due.
They want members to send their intrusive 1040s not merely to the
IRS, but to the church Session as well, which, meeting in secret of
course, will decide who is paying his church taxes and who is not.
Other church leaders wheedle and cajole and urge members to fork over
the cash by making them feel guilty of being selfish or stingy, or of
lacking faith. They strong-arm members to make "faith
promises," that is, to make presumptuous promises to give more
money to the church than the member can afford to give, and
frequently more money than the member owns. Such "faith
promises" teach the member to presume upon God by jumping off
the pinnacle of the Temple, expecting that God will catch him. Still
other church leaders use a combination of tax money, guilt,
intimidation, and false promises to amass endowments by which they
fund their sinecures, build monuments and bureaucracies to their own
glory or to the glory of idols, construct palaces to live in,
influence rulers, and control the destiny of nations. That is how the
Roman Church-State became the wealthiest institution on the face of
the Earth.
In the face of all this clerical treason, manipulation, and
exploitation, what is a Christian to do? (Excerpt from a newsletter
article entitled "Biblical Principles of Giving" by John W.
Robbins of the Trinity Foundation, www.trinityfoundation.org, March 2004)
Many pastors and teachers of the church have never completed an
unbiased study on this matter and have unquestionably accepted the
traditions passed on to them. Like many of us, until we were
challenged to search the Scriptures for the truth, we didn't even
know we were supposed to be looking. In love, encourage others -
especially leaders of the church - to seek out this truth. There's no
better place for reformation to begin than with the leadership of
God's church.
Reversing unfounded change, once it has become tradition in our
fellowships, has historically always come hard. Even denominations
that have prided themselves on their Biblical underpinnings, such as
the Baptists, have fallen - albeit very slowly - into this error of
tithing. The original London Baptist Confession of Faith from 1644
and the subsequent second confession of 1689, both did not ascribe to
tithing by section, reference or Scripture example. And these
statements of faith were filled with Scripture proofs!
XXXVII. That the Ministers aforesaid, lawfully called by the
Church, where they are to administer, ought to continue in their
calling, according to God's Ordinance, and carefully to feed the
flock of Christ committed to them, not for filthy lucre, but of a
ready mind. [Heb. 5:4; Acts 4:23; 1 Tim. 4:14; John 10:3, 4; Acts
20:28; Rom. 12:7, 8; Heb. 13:7, 17.] (London Baptist Confession of
Faith A.D. 1644)
XXXVIII. That the due maintenance of the Officers aforesaid,
should be the free and voluntary communication of the Church, that
according to Christ's Ordinance, they that preach the Gospel, should
live on the Gospel and not by constraint to be compelled from the
people by a forced Law. [1 Cor. 9:7, 14; Gal. 6:6; 1 Thess. 5:13; 1
Tim. 5:17, 18; Phil. 4:15, 16.] (London Baptist Confession of Faith
A.D. 1644)
Chapter 26: "Of the Church", section 10. The work of
pastors being constantly to attend the service of Christ, in his
churches, in the ministry of the word and prayer, with watching for
their souls, as they that must give an account to Him; it is
incumbent on the churches to whom they minister, not only to give
them all due respect, but also to communicate to them of all their
good things according to their ability, so as they may have a
comfortable supply, without being themselves entangled in secular
affairs; and may also be capable of exercising hospitality towards
others; and this is required by the law of nature, and by the express
order of our Lord Jesus, who hath ordained that they that preach the
Gospel should live of the Gospel. [Acts 6:4; Hebrews 13:17; 1 Timothy
5:17, 18; Galatians 6:6, 7; 2 Timothy 2:4; 1 Timothy 3:2; 1
Corinthians 9:6-14] (London Baptist Confession of Faith A.D. 1689.)
It should not be missed that this later confession clearly states why
tithing, as a temple ordinance, no longer applies to the church. In
Chapter 19, Section 3, it ends by saying of these Old Testament laws,
"all which ceremonial laws being appointed only to the time of
reformation, are, by Jesus Christ the true Messiah and only law-giver,
who was furnished with power from the Father for that end abrogated
and taken away."
Moving to America, the 1742 Philadelphia Confession of faith, which
was based on the Second London Confession, also did not see an
addition of anything supporting tithing. Subsequent smaller
confessions, including the 1768 Sandy Creek and 1813 Charleston, were
likewise silent. The next substantial work was the 1833 New Hampshire
confession, which dealt with 18 key aspects of faith and practice
with nary a word or reference to tithing. The 1925 Southern Baptist
Faith and Message Statement still had no expression of support for
tithing. To be fair, elements of this new tithe had begun to creep
into some Southern Baptist circles by this time, but the very fact it
remained outside the Faith and Message Statement showed that it did
not have the high level and widespread support necessary for
inclusion. That was destined to change though. The Southern Baptist
supporters of the new tithe finally gained their foothold in their
statement of faith, not directly but indirectly, in 1963. While the
words "Tithe, Tithes, or Tithing" are never mentioned;
references to proof-texts, now commonly misused to justify tithing,
were added in regards to the subject of Stewardship (i.e. Genesis
14:20; Genesis 27:30-32; Malachi 3:8-12; Matthew 23:23). It took 319
years (1644 to 1963) to fall this far. How long before we get back to Scriptures?
Our greatest concern is for those who have heard the truth and adopt
the attitude of "don't confuse me with the facts!" Those
who ignore God's word and teach others to follow, do so to their own peril.
James 3:1 Not many of you should presume to be teachers, my brothers,
because you know that we who teach will be judged more strictly. (NIV)
Continuing to extort money under false pretences (which is to use any
manner not prescribed by God) is ultimately to be found robbing
believers - of money and more, as will be seen in the next section.
So if the Tithe and offerings of the Law aren't for the church, what
and how should we be giving? ... |