The Ten Percent Solution
Sermon
MONEY AND THE KINGDOM OF GOD
Can The Rich Be Righteous; Can The Righteous Be Rich?
It is believed by many that money and religion are incompatible. If one should not, in the popular parlance, discuss in polite society the subjects of politics and religion, one should not, in the minds of many, discuss religion and money. After all, they say, "Money is the root of all evil," and, "Money is filthy lucre," unbefit--ting the lofty, spiritual realms of the Christian sanctuary.
Perhaps this notion that money and religion do not mix has to do with a latent Gnosticism or dualism in many Protestant churches. Some have come to think of Christianity as mostly a head and heart religion rather than body and checkbook religion. For many, Christianity is mainly a "head trip," an "emotional outlet," a purely "spiritual" experience, by which they seem to mean, unsullied by the mundane realities of time and space.
For them, religion seems to stop at the neck, or at the very lowest, the heart. True spiritual religion for many seems to disregard the anguished emotions of stomach and intestines, or the powerful urges and drives of the genitals, or the activities of hands and feet in a real world of time and space. Money, for many spiritual types, seems to be totally in the lesser realm of the disgusting body and the lowly material world. For them, money is almost as "filthy" as sex.
But not for Jesus. It comes as a great surprise to many to learn how much Jesus talked about money or possessions. The parable of the rich fool, the parable of the talents, the parable of the vineyard, the warning against covetousness, the advice to lay up treasures in heaven rather than on earth, the unbelievable words that it is easier for a camel to go through the eye of a needle than for a rich man to enter heaven, the advice not to be anxious - and on and on. Jesus knew the subject well. That's why he reminded us of the eternal truth, that where a man's treasure is, there will his heart be also.
But Jesus, among the biblical writers, is not alone in mixing the subjects of money and religion. Tithes and offerings are mentioned throughout the Old Testament. And in the New Testament, the subject of money, the giving of special offerings and tithes, comes up regularly. Therefore, those who think money and its use an unworthy subject for church are contradicting Jesus himself as well as the biblical writers.
And when it comes to money and religion, both Old and New Testaments recommend the ten percent solution.
I.
What, you might ask, is the ten percent solution? And the answer is, the tithe. Historically, the biblical religions of Judaism and Christianity have been supported by the tithe, ten percent of income.
You might have wondered how the priests of the ancient Jerusalem Temple survived in the material world while doing the spiritual work. The answer - they received a significant portion or percentage of the offerings of the people, offerings such as the burnt offering, the sin offering, the trespass offering, the meat offering, the peace offering. Priests also received the first fruits of the harvest, the choicest fruits of every growing thing and the tithe, or ten percent, of everything grown for food.
In truth, the priests lived very well and often became wealthy landowners. The Levites also received a tithe. The Levites were a second level of clergy who comprised the choir or singers. Not only were they the Temple musicians, they looked after the physical and maintenance needs of the temple. Both priests and Levites were supported by the system of tithes and offerings.
But not always. The prophet Malachi lamented the failure of the people to contribute their money to the Temple. The people complained the Lord had forsaken them. The drought had made the fields and flocks barren, therefore they could not afford to pay the tithe, they said.
But Malachi insisted they had it upside down. Will you rob God of what rightfully belongs to him? It is not God who has forsaken you, but you who have forsaken God. I dare you, says Malachi, I dare you to put the Lord to the test. Bring into the Lord's house ten percent of what you have, and see if the Lord will not pour you out a blessing more than you can receive, an overflowing blessing (Malachi 3:6--10).
Paul also recommended that Christians support their religion through tithes. In the late fourth century, Bishop Ambrose of Milan advocated tithing. "God has reserved the tenth part to himself, and therefore it is not lawful for a man to retain what God had reserved for himself," said Ambrose. Then he warns if we do not tithe, God may take away the nine--tenths.
Saint Augustine, in the early fifth century, was a strong advocate of tithing. The Pharisees tithed, even their spices, and Jesus said our righteousness ought exceed that of the Pharisees. Augustine said their ancestors used to abound in wealth because they gave tithes. But now, he warned, the Christians' financial devotion to God has ceased and the church treasury has been drained.
In the Middle Ages, the Church, often joining with the State, imposed various taxes to support the Church's work. Holy relics were collected for veneration, for which one paid admission. Absolutions and dispensations could be purchased. But perhaps most infamous of all was the sale of indulgences - a practice which eventually gave rise to the Protestant Reformation.
An indulgence was a letter from the Pope promising the forgiveness of sins. The Dominican monk, Tetzel, was the most famous salesman of indulgences. In his sermon he said, "Indulgences are the most precious and the most noble of God's gifts. Come, I will give you letters, properly sealed, by which even the sins you intend to commit may be pardoned." Tetzel went on to boast, "I would not change my privileges for those of Saint Peter in Heaven; for I have saved more souls than the apostle by his sermons."
Closer to our own time and tradition, it is interesting to note that New England Congregationalists funded their churches in a variety of ways. Thomas Hooker, a well--known Massachusetts minister, said in 1633, each member had a duty to support the church financially in a voluntary way. Further, if any member should fail in his contribution, he sins, and should be admonished by the deacons.
Taxation was another method of church support. Eventually, Congregational Church ministers became officers of the town and many were paid by the town from public monies. This continued into the nineteenth century, considerably after our Constitution was in effect. On Long Island, New York, public monies were used to build and support Presbyterian churches. Episcopal churches in New York, especially Wall Street's Trinity Church, were tax supported.
At other times ministers were paid from a five--percent tax on rum and wine! In Virginia, a minister was paid in hefty amounts of grain and tobacco. In 1807, First Presbyterian Church of Cincinnati listed as the minister's compensation forty bushels of wheat, 100 pounds of pork, 700 pounds of flour, and 232 gallons of whiskey! People regularly commented that their minister's sermons were spirited!
Medieval churches did not have pews, nor did some of the early American churches. People stood for the service and knelt on the floor to pray. Gradually, pews were added. First to come was a pew for the minister's family. Gradually, the wealthy built pews for themselves. Eventually, churches either sold or rented pews for financial support. Contrary to contemporary tastes in church seating, the most expensive pews were in the front!
But many churches still languished in financial support, until some began to emphasize again offerings and tithes - or the ten percent solution.
II.
And that's what our text would again urge upon us for today - the ten percent solution.
Even though Paul rarely accepted financial support for his ministry, he urged the churches to pay all the other apostles and missionaries, pastors, evangelists, and teachers. Paul may have had private financial resources from his well--to--do parents. At other times he supported himself in the tent making trade, working in the leather out of which tents were commonly made. Yet, he said that just as the priests and Levites of the Temple lived off the tithes and offerings of the people, so should the ministers of the gospel live off the tithes of the people. Paul recommended the ten percent solution.
We need to remind ourselves that in popular parlance, the church is a service organization. We do not exist to manufacture cars or computers or widgets. We are in business first and foremost to worship God, and to serve his cause in the world. We are here to love God with heart, soul, mind, and strength. And secondly, we are here to love our neighbors as ourselves.
Thus, we are primarily a service organization, providing worship services, sacraments, weddings, funerals, educational programs, ministry to the sick, service projects, and fellowship opportunities for as many people as possible. Therefore, we are not product oriented, but people oriented. We are like schools and hospitals. Our "product" is a worshiping, well educated, serving, healed, and healthy people. And like schools and hospitals, it takes personnel to make that happen.
It is true that some religious groups do not have professional clergy, groups such as the Christian Scientists and Mormons, for example. But for most churches, professionally educated and specially ordained clergy are a necessity. Therefore, it is not surprising that a large percent of our budget is used to compensate the clergy. Another significant percentage is used for custodial compensation, and our administrative and secretarial compensation takes another sizable portion of our budget. It should not be surprising that in a service organization like ours, about two--thirds of our budget is for personnel remuneration including salaries and benefits.
Would the ten percent solution work for our church? It surely would. Even the two percent solution would work. If those who pledge now would give two or three percent of average household income, we would be in great shape. But on average we give only about one percent. In fact, if all our present pledging units were on Social Security and gave ten percent of that, it would equal as much as we pledged this year!
Some time ago I called the manager of a popular liquor store and asked him if he had weekly customers. Yes, indeed. "On average," I asked, "What would they spend a week?" "Easily ten dollars," he replied. Wouldn't it be nice, I thought, if people would give as much to the work of the Spirit as they spend on spirits each week?
I checked with the popular local pizza place. An average pizza costs about $10, and average customers, even teenagers, are there once a week. Wouldn't it be nice, I thought, if people would give as much to the church as the average pizza eater spends on pizza? A theater night in New York for two with dinner and parking and baby--sitter can cost $400 to $500. Yet, many of our people who regularly enjoy the theater give less to the church for the whole year than they spend for one theater night.
The ten percent solution is the divine plan for the support of the churches. Most of us pay between thirty and forty percent of income in various taxes imposed by government. But God is asking for only ten percent. Won't you step up to new levels of giving? If you have not been giving at all, would you consider giving at least a dollar a day, $365 a year for the church's vital work? If not that, how about $2 a week for $104 a year!
God's plan is the ten percent solution. Not many follow it, but when they do, they are richly blessed. For the prophet Malachi had it right when he said, "Bring the full tithes into the storehouse. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing."
I believe he will do just that if you will give. It's up to you.
Prayer
Almighty God, who has set the universe in motion, and who has been pleased to place our earth in orbit, moderating its temperature, seeding it with the miracle of life, and nurturing it with abundant waters, we praise and adore you for this fair planet and our small share in mysterious life in your universe. We dwell in mystery and live amid the natural bounty of field and flock, ocean and orchard, forest and vineyard. Thanks be to you, O God.
We confess our tendency to take for granted all that we have received. Too often we are like spoiled children at Christmas, only wanting more and more, never appreciating what we have. Too often we think it is only by our own power and ingenuity and work we have gotten these things, forgetting to thank parents and teachers, ministers and mentors, who have blessed us on our way. Help our hearts never to be hardened against kindness and generosity and prosperity. Forgive any greed or insolence or ingratitude which might have infected our hearts.
Speak to us now, O God, about our duty to share as you have shared, to give as you have given. Bring us to the spiritual maturity which is more concerned to give than to receive, which is more ready to contribute than to take, more concerned as to what it can do for others than what it can get from others.
We especially pray for the Stewardship Campaign. Open the hearts and checkbooks for all our people so that your church in this place might go forward in strength, growing in grace and truth, alive with the joy of your gospel. Through Jesus Christ our Lord. Amen.
Perhaps this notion that money and religion do not mix has to do with a latent Gnosticism or dualism in many Protestant churches. Some have come to think of Christianity as mostly a head and heart religion rather than body and checkbook religion. For many, Christianity is mainly a "head trip," an "emotional outlet," a purely "spiritual" experience, by which they seem to mean, unsullied by the mundane realities of time and space.
For them, religion seems to stop at the neck, or at the very lowest, the heart. True spiritual religion for many seems to disregard the anguished emotions of stomach and intestines, or the powerful urges and drives of the genitals, or the activities of hands and feet in a real world of time and space. Money, for many spiritual types, seems to be totally in the lesser realm of the disgusting body and the lowly material world. For them, money is almost as "filthy" as sex.
But not for Jesus. It comes as a great surprise to many to learn how much Jesus talked about money or possessions. The parable of the rich fool, the parable of the talents, the parable of the vineyard, the warning against covetousness, the advice to lay up treasures in heaven rather than on earth, the unbelievable words that it is easier for a camel to go through the eye of a needle than for a rich man to enter heaven, the advice not to be anxious - and on and on. Jesus knew the subject well. That's why he reminded us of the eternal truth, that where a man's treasure is, there will his heart be also.
But Jesus, among the biblical writers, is not alone in mixing the subjects of money and religion. Tithes and offerings are mentioned throughout the Old Testament. And in the New Testament, the subject of money, the giving of special offerings and tithes, comes up regularly. Therefore, those who think money and its use an unworthy subject for church are contradicting Jesus himself as well as the biblical writers.
And when it comes to money and religion, both Old and New Testaments recommend the ten percent solution.
I.
What, you might ask, is the ten percent solution? And the answer is, the tithe. Historically, the biblical religions of Judaism and Christianity have been supported by the tithe, ten percent of income.
You might have wondered how the priests of the ancient Jerusalem Temple survived in the material world while doing the spiritual work. The answer - they received a significant portion or percentage of the offerings of the people, offerings such as the burnt offering, the sin offering, the trespass offering, the meat offering, the peace offering. Priests also received the first fruits of the harvest, the choicest fruits of every growing thing and the tithe, or ten percent, of everything grown for food.
In truth, the priests lived very well and often became wealthy landowners. The Levites also received a tithe. The Levites were a second level of clergy who comprised the choir or singers. Not only were they the Temple musicians, they looked after the physical and maintenance needs of the temple. Both priests and Levites were supported by the system of tithes and offerings.
But not always. The prophet Malachi lamented the failure of the people to contribute their money to the Temple. The people complained the Lord had forsaken them. The drought had made the fields and flocks barren, therefore they could not afford to pay the tithe, they said.
But Malachi insisted they had it upside down. Will you rob God of what rightfully belongs to him? It is not God who has forsaken you, but you who have forsaken God. I dare you, says Malachi, I dare you to put the Lord to the test. Bring into the Lord's house ten percent of what you have, and see if the Lord will not pour you out a blessing more than you can receive, an overflowing blessing (Malachi 3:6--10).
Paul also recommended that Christians support their religion through tithes. In the late fourth century, Bishop Ambrose of Milan advocated tithing. "God has reserved the tenth part to himself, and therefore it is not lawful for a man to retain what God had reserved for himself," said Ambrose. Then he warns if we do not tithe, God may take away the nine--tenths.
Saint Augustine, in the early fifth century, was a strong advocate of tithing. The Pharisees tithed, even their spices, and Jesus said our righteousness ought exceed that of the Pharisees. Augustine said their ancestors used to abound in wealth because they gave tithes. But now, he warned, the Christians' financial devotion to God has ceased and the church treasury has been drained.
In the Middle Ages, the Church, often joining with the State, imposed various taxes to support the Church's work. Holy relics were collected for veneration, for which one paid admission. Absolutions and dispensations could be purchased. But perhaps most infamous of all was the sale of indulgences - a practice which eventually gave rise to the Protestant Reformation.
An indulgence was a letter from the Pope promising the forgiveness of sins. The Dominican monk, Tetzel, was the most famous salesman of indulgences. In his sermon he said, "Indulgences are the most precious and the most noble of God's gifts. Come, I will give you letters, properly sealed, by which even the sins you intend to commit may be pardoned." Tetzel went on to boast, "I would not change my privileges for those of Saint Peter in Heaven; for I have saved more souls than the apostle by his sermons."
Closer to our own time and tradition, it is interesting to note that New England Congregationalists funded their churches in a variety of ways. Thomas Hooker, a well--known Massachusetts minister, said in 1633, each member had a duty to support the church financially in a voluntary way. Further, if any member should fail in his contribution, he sins, and should be admonished by the deacons.
Taxation was another method of church support. Eventually, Congregational Church ministers became officers of the town and many were paid by the town from public monies. This continued into the nineteenth century, considerably after our Constitution was in effect. On Long Island, New York, public monies were used to build and support Presbyterian churches. Episcopal churches in New York, especially Wall Street's Trinity Church, were tax supported.
At other times ministers were paid from a five--percent tax on rum and wine! In Virginia, a minister was paid in hefty amounts of grain and tobacco. In 1807, First Presbyterian Church of Cincinnati listed as the minister's compensation forty bushels of wheat, 100 pounds of pork, 700 pounds of flour, and 232 gallons of whiskey! People regularly commented that their minister's sermons were spirited!
Medieval churches did not have pews, nor did some of the early American churches. People stood for the service and knelt on the floor to pray. Gradually, pews were added. First to come was a pew for the minister's family. Gradually, the wealthy built pews for themselves. Eventually, churches either sold or rented pews for financial support. Contrary to contemporary tastes in church seating, the most expensive pews were in the front!
But many churches still languished in financial support, until some began to emphasize again offerings and tithes - or the ten percent solution.
II.
And that's what our text would again urge upon us for today - the ten percent solution.
Even though Paul rarely accepted financial support for his ministry, he urged the churches to pay all the other apostles and missionaries, pastors, evangelists, and teachers. Paul may have had private financial resources from his well--to--do parents. At other times he supported himself in the tent making trade, working in the leather out of which tents were commonly made. Yet, he said that just as the priests and Levites of the Temple lived off the tithes and offerings of the people, so should the ministers of the gospel live off the tithes of the people. Paul recommended the ten percent solution.
We need to remind ourselves that in popular parlance, the church is a service organization. We do not exist to manufacture cars or computers or widgets. We are in business first and foremost to worship God, and to serve his cause in the world. We are here to love God with heart, soul, mind, and strength. And secondly, we are here to love our neighbors as ourselves.
Thus, we are primarily a service organization, providing worship services, sacraments, weddings, funerals, educational programs, ministry to the sick, service projects, and fellowship opportunities for as many people as possible. Therefore, we are not product oriented, but people oriented. We are like schools and hospitals. Our "product" is a worshiping, well educated, serving, healed, and healthy people. And like schools and hospitals, it takes personnel to make that happen.
It is true that some religious groups do not have professional clergy, groups such as the Christian Scientists and Mormons, for example. But for most churches, professionally educated and specially ordained clergy are a necessity. Therefore, it is not surprising that a large percent of our budget is used to compensate the clergy. Another significant percentage is used for custodial compensation, and our administrative and secretarial compensation takes another sizable portion of our budget. It should not be surprising that in a service organization like ours, about two--thirds of our budget is for personnel remuneration including salaries and benefits.
Would the ten percent solution work for our church? It surely would. Even the two percent solution would work. If those who pledge now would give two or three percent of average household income, we would be in great shape. But on average we give only about one percent. In fact, if all our present pledging units were on Social Security and gave ten percent of that, it would equal as much as we pledged this year!
Some time ago I called the manager of a popular liquor store and asked him if he had weekly customers. Yes, indeed. "On average," I asked, "What would they spend a week?" "Easily ten dollars," he replied. Wouldn't it be nice, I thought, if people would give as much to the work of the Spirit as they spend on spirits each week?
I checked with the popular local pizza place. An average pizza costs about $10, and average customers, even teenagers, are there once a week. Wouldn't it be nice, I thought, if people would give as much to the church as the average pizza eater spends on pizza? A theater night in New York for two with dinner and parking and baby--sitter can cost $400 to $500. Yet, many of our people who regularly enjoy the theater give less to the church for the whole year than they spend for one theater night.
The ten percent solution is the divine plan for the support of the churches. Most of us pay between thirty and forty percent of income in various taxes imposed by government. But God is asking for only ten percent. Won't you step up to new levels of giving? If you have not been giving at all, would you consider giving at least a dollar a day, $365 a year for the church's vital work? If not that, how about $2 a week for $104 a year!
God's plan is the ten percent solution. Not many follow it, but when they do, they are richly blessed. For the prophet Malachi had it right when he said, "Bring the full tithes into the storehouse. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing."
I believe he will do just that if you will give. It's up to you.
Prayer
Almighty God, who has set the universe in motion, and who has been pleased to place our earth in orbit, moderating its temperature, seeding it with the miracle of life, and nurturing it with abundant waters, we praise and adore you for this fair planet and our small share in mysterious life in your universe. We dwell in mystery and live amid the natural bounty of field and flock, ocean and orchard, forest and vineyard. Thanks be to you, O God.
We confess our tendency to take for granted all that we have received. Too often we are like spoiled children at Christmas, only wanting more and more, never appreciating what we have. Too often we think it is only by our own power and ingenuity and work we have gotten these things, forgetting to thank parents and teachers, ministers and mentors, who have blessed us on our way. Help our hearts never to be hardened against kindness and generosity and prosperity. Forgive any greed or insolence or ingratitude which might have infected our hearts.
Speak to us now, O God, about our duty to share as you have shared, to give as you have given. Bring us to the spiritual maturity which is more concerned to give than to receive, which is more ready to contribute than to take, more concerned as to what it can do for others than what it can get from others.
We especially pray for the Stewardship Campaign. Open the hearts and checkbooks for all our people so that your church in this place might go forward in strength, growing in grace and truth, alive with the joy of your gospel. Through Jesus Christ our Lord. Amen.
