Four Portraits of Poverty

While many of the Jesus stories in the gospels address the poor, few Christian texts provide information about why poverty existed in early Christian communities.  Reading the Revelation of John, the Letter of James, the Acts of the Apostles and the Shepherd of Hermas, Biblical scholar Steve Friesen examines illustrates four unique explanations for the causes of poverty and four distinct responses.  (Friesen, 18)

Importantly, Friesen reminds us that in the early Roman Empire, “most or all of the recipients of a particular text lived near the level of subsistence.” (Friesen, 21)  It is very easy to forget that texts are written in a particular context and to a particular audience.  As I read a text it’s helpful to recognize how my hearing of a text is shaped by my context and experiences, and to reflect on the meaning of the text in the very different context where it was first received.  

(1) In the apocalyptic literature of the Revelation of John, the writer describes a satanic beast who “ conquers the world, defeats the saints, and is worshiped by the whole world.” (Friesen, 22) Friesen suggests the beast is how the writer “portrays the Roman Empire as Satan’s tool, opposed to the God of Israel, and destined for destruction.” (ibid)  The domination and oppression is absolute in that no one is exempt, able to be a bystander.  The system requires participation by everyone, even, or perhaps especially, the exploited. The writer urges people to flee from the Empire’s domination: “Come out of her, my people so that you do not participate in her sins…” (Rev. 18:4)  (Friesen, 23) The suggested response is not only resistance, but anarchy.

(2) The Letter of James moves the emphasis away from the systems of the Empire and emphasizes individual responsibility.  Friesen suggests the writer follows “the prophetic tradition of Israel: one should trust God completely and act accordingly, keeping one’s life pure and taking care of those who suffer.” (Friesen, 24)  The writer contrasts “society’s system of honor and God’s system of honor” calling people to seek God and not the world, and “[advising] the community to share what resources they have….” (Friesen, 25-26)  Here the response is more like nonviolent direct action by refusing to participate in actions that hurt neighbor. 

(3) The Acts of the Apostles neither addresses economic injustice nor does it criticize the Roman Empire.  In fact, in contrast to our other texts, the author of Acts describes the assemblies as people with more resources and existing above subsistence levels. (Friesen, 30-31)  Here the emphasis is on charity; Friesen writes, “the author presents personal gifts and household hospitality (rather than redistribution)” as the way to address the poverty of the neighbor. (Friesen, 28)  

(4) The Shepherd of Hermas presents a fourth and final portrait of poverty.  Suggesting the poor are dependent on the wealthy for survival, “Hermas portrays charity as an individual act that gives material aid to the poor and help the rich survive the final judgment.” (Friesen, 34)  It ignores the causes of poverty and credits wealth to the blessing of God. (Friesen, 35)

The four portraits contradict one another, lending credence to Scroggs’ argument that the Bible is better understood as a foundational document for Christianity than as an authoritative one.   They also spotlight the ambiguity and complexity that are present in religion.  (Friesen, 36)  What is hopeful about this examination is that we find the freedom to live into the questions and work toward understanding.

Friesen, “Injustice or God’s Will” (p. 17 - 36) in Holman, Susan, ed. Wealth and Poverty in Early Church and Society.     Grand Rapids: Baker Academic, 2008.