Archive | August 2016

The Poor Have Faces: Compassion and Action in St Basil of Caesarea

Image: stpeterslist.com

Image: stpeterslist.com

Basil of Caesarea (see my recent posts) was adamant that the hoarding of personal wealth is unnatural, as well as a crime against compassion and justice. For Basil, the issue was both logical and clear: “If we all took only what was necessary to satisfy our own needs, giving the rest to those who don’t have enough, no-one would be rich and no-one would be poor.”  (Homily on ‘I Will Tear Down My Barns’)

John Chrysostom and Gregory of Nyssa were equally outspoken. What makes Basil stand out, however, is his humanity. To others, rich and poor were more of a moral dilemma, an issue (admittedly of vital importance) without faces. You can resonate with their arguments, value their prophetic courage in offending the powerful, but remain strangely unmoved inside.

With great rhetorical skill, meanwhile, Basil gives the poor an identity as people. In various sermons and homilies he paints verbal pictures: the street urchins huddled in doorways, the old man gone blind through neglect and starvation, the agonised mother forced to sell a child into slavery to pay off a debt.

It was this gut-level compassion that also stirred Basil to do something practical: the building of the Basiliad outside Caesarea, a complex which included a poor-house, hospice, and hospital, and was regarded at the time as one of the wonders of the world. This page offers some thoughts and practical considerations of how the vision of the Basiliad could affect our Christian discipleship today.

Image: theguardian.com

Image: theguardian.com

One subscriber to this blog, Jeffrey O’Rourke, late of the University of Tennessee, makes some observations as a result of my last posts. Here are two for your consideration:

” Many people have a tendency, when free stuff is available and given to them, to stop working. They develop an entitlement attitude. Should we continue to help people who will not work and who expect you to take care of them?

“This is startling but true: If we took all the money in the world, and distributed it equally among all the people in the world, it wouldn’t be very long before the previously poor and destitute would be poor and destitute again. As Jesus said, The poor you always have with you (Matthew 26:11). This is in no way to suggest that we should not help people, but it is thought-provoking.”

I would value your thoughts and observations on this. Please use the COMMENT option on this page.

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Humanity, Spirituality, Community: William Carey Advocated Them All

One of the households of the New Creation Christian Community, UK

One of the households of the New Creation Christian Community, UK

I note that I omitted to conclude my series of posts on the Serampore Covenant (or “Form of Agreement”) drawn up in 1805 by pioneer missionary William Carey. You can find the start of the series here.

The document ends with three shorter sections. Numbers 9 and 10 deal with the spiritual side of the mission. Here we are on known ground. The ‘Serampore Trio’ pledge devotion to the Bible and to religious education. We consider the publication of the Divine Word throughout India as an object which we ought never to give up until it is accomplished.

This meant translation (in time, Carey and his team would translate the gospels into forty Indian languages and dialects, in addition to Christian tracts) and publication, for which they had their own printing press, run by William Ward. Over and above this, the missionaries covenant to explain and distribute, and to excite attention and reverence for, the Word of God.

Free schools for Indian children were seen as a priority. The progress of divine light is gradual, so religious education for children was a vital tool. The missionaries should establish, visit, encourage and recommend these at every opportunity.

Section 10 is a commitment to fervent, believing prayer, both individual and corporate.

Carey’s Bengali Bible translation

The concluding section 11, however, is anything but traditional missionary fare! It is a passionate recommendation of common purse Christian community living (the Bible, Acts 2:42), and a withering blast against any lessening of covenant commitment or a turning back to selfish, independent ways. Let us give up ourselves unreservedly to this glorious cause. Let us never think that our time, our gifts, our strengths, our families, or even the clothes we wear, are our own.

The Serampore team had embraced a shared purse around 1804,  so they are able to testify: No private family ever enjoyed a greater portion of happiness, even in the most prosperous gale of worldly prosperity, than we have done since we resolved to have all things in common. This book looks at the biblical and historical evidence for Christian community living; this one looks at its relevance for today.

Having renounced self-centred living for the sake of the gospel, and having reinforced this by a pledge of loyalty and accountability, Carey, Marshman and Ward warn severely against turn back from it. Woe to that man who shall ever make the smallest movement towards doing things on his own. The moment it is admitted that each brother may act independently, a worldly spirit, quarrels and every evil work will succeed.

It is this formal, solemn and very human pledge of covenant that makes the Serampore mission both different and compelling. High standards indeed, but they were crowned with success. If we are enabled to persevere [in these principles], we may hope that multitudes of converted souls will have reason to bless God to all eternity for sending His gospel into this country. And succeed they did, as these links eloquently show.

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