During his earthly ministry, Jesus talked a lot about money. More than he talked about heaven and hell combined. Far more than he talked about sex or marriage or even love. More, in fact, than he talked about any other subject except for the Kingdom of God. And much of what he said was a warning about the sinister and subtle ways that money can distort our thinking, pervert our values, and impede our formation as citizens of the Kingdom.
Jesus made three things very clear. One, everything we have, including our money, comes from God. We are stewards, managers if you will, of the resources God puts at our disposal. The idea that we give God a tithe (technically 10%) of our money and the rest is ours to use however we want is simply inconsistent with Kingdom stewardship. Two, money is either our servant or our master. If we do not use it wisely (and for Christians that means in the interests of the kingdom), it controls us. And three, when Jesus referred to “rich” people, he meant not just people who have money, but people whose money has them, whatever their level of affluence. It is in this sense that Jesus used the term when he said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven.” And American Christians need to remember that, compared with the vast majority of people on earth, we are all wealthy.
I did not enter the Christian ministry “for the money,” and I have never been generously compensated for my ministry, nor have I expected to be. Vocational ministry is not a profession. I have tried to live according to the principle established by Paul in his instruction to Timothy: “If we have food and clothing, with these we shall be content.” (1 Tim. 6:8) In a culture obsessed with materialism, adopting a frugal lifestyle not only offers an opportunity to exhibit Christian values which counteract the prevailing culture, it also frees up resources which can be used for the work of the Kingdom in other ways.
I am trying to be faithful. God led me into Anglicanism, but it has cost a lot to follow that leading. For one thing, I lost my job. As I write this in the fall of 2011, it has been more than three years since I have drawn a paycheck. During that time, I walked with my wife through her battle with breast cancer, and I completed the requirements leading to Holy Orders in ACNA. Were it not for the sacrificial generosity of some longtime friends, we would be destitute. As it is, my bank account is busted, but my credit rating is still strong, and my spirit, while bruised and downcast by times, remains unbroken. God, too, has been faithful.
I mention all of this for two reasons. First, I want to make it clear that I practice what I preach in this area. Second, God may have brought me to the Anglican communion “for such a time as this.” I believe that my experience and my perspective can be particularly helpful as the ACNA takes on the challenge of finding material resources to underwrite its spiritual vision.