The Church Today in its Care of the Poor and Sick

The Church Today in its Care of the Poor and Sick THE CHURCH TODAY IN ITS CARE OF THE POOR AND SICK
JOHN ALLEN HUDSON

Professor Cox assigned me this subject to fit into the general discussion of the Church, which this entire series of lectures features. Other speakers whom I have not heard have delivered themselves upon the many other phases of the Church in its work, before I come to you with this address. In fact, the one consolation I have is that I am put in the position of delivering the last lecture of the series. I do not wish to take advantage of the occasion and, therefore, undertake to re-hash all that has been said, nor on the other hand, to preach a sermon on the whole subject of the Church just because I am last. This lecture happens to be the last because of a difficulty that Professor Cox and I had in the arrangement of dates for my speeches. I should like very much to have heard a number of the other speakers on this program for, no doubt, certain points in the things which they had to say dovetailed with this subject assigned me.

We understand in the outset of this that the Church is not, strictly speaking, a mere social agency. We hear much these days of the social gospel. On the subject of a social eschatology some writers have taken the position that the fruits of Christianity in this life are not merely for the perfection of individual character but for the actual fulfilling of the destiny of the religion of Christ. Someone else has called this “Eudemonism.”

Christ did preach a social gospel and He undertook to relieve all sorts of distress, but to take the position on the subject of the social gospel that the primary ends of the religion of Christ are temporal, will be to reverse the fundamentals of the teachings of Christ. The thought of a present world social conclusion for the gospel of Christ has led many missionaries on the foreign fields to seek to spread the gospel through institutionalism. This is called “institutional missionary work.” Such a plan is to set up a hospital or some other agency for physical relief or for mental training and thru such a means to undertake to reach the soul of the person with whom contact is formed. In my way of thinking this reverses the importance of things and puts too much stress on the social aspect of Christianity. I do not read in the New Testament where any of the Apostles or other inspired leaders of the Apostolic Age ever looked toward the relief of sickness or distress as a thing of primary concern. Naturally, Christianity could r.ot overlook the earthbound phases of the religion of Christ. Problems of physical relief, of caring for the poor and administering to the sick not only arose with the very beginning of the Church but they are as old as the religion of the race. The Apostles could not overlook such social problems as naturally arose.

It can not be said from the study of the New Testament, however, that the Apostles set up an intricate and perfect system of mechanics for caring for the relief of the poor and sick. Such is not true. Those records of relief that we have in the New Testament indicate that individual cases were treated as the need arose. Whatever was done was done without any intricate machine being set up. In the Jerusalem church, the first case that came to the attention of the Apostles Was incident to the community of goods which was established voluntarily by the early church. There is no indication in the Scriptures that the Apostles ordered or demanded of the individual members when they became converts to Christianity, that they should give all they possessed into the common treasury. While there is nothing to indicate there was a demand from the Apostles looking to this end, we do know from the Book of Acts that all the early members did give all they possessed into a community of goods. This is not a Christian communism, looking toward a definite system of production and distribution. There is no well-mapped plan or scheme for carrying out Christian communism. It seems the early Church became so enthused over the rapturous wonders of Christianity, that the mem* bers simply disregarded the material side of life and rushed at once voluntarily into a willing sharing of all that each individual possessed. We are told that as many as had houses or lands sold them and brought the proceeds and cast them at the Apostles’ feet. This condition automatically thrust upon the Apostles the responsibility of dispensing from the common store the goods to meet the daily needs of the members of this early church. The first record we have of any sort of relief of the poor came as a result of this system of a community of goods.

We are told in Acts the 6th chapter that word was brought to the Apostles that the Grecian widows were neglected in the daily ministration. It was noised about that some of them were in extreme want. The caring for the poor in their own community thus became a problem in the life of the church only a short time after it was established.

While no system of mechanics was set up to spread the social phases of the gospel of Christ, this first need did call for the first officers, with the exception of the Apostles, to be in the New Testament church. Seven men were ordained to be deacons and we can judge from the record of Acts the 6th chapter that the work of these men was the distribution of material goods to the needy of the Christian community. Relief agencies had been in the world, no doubt, from the begining. Here the church is forced to adopt some means of dealing with the problems of its own cases in need. The Apostles said that it was not meet that they should “leave the Word of God to serve tables.” The seven men who were ordained at the direction of the Apostles, and by them, upon the selection of the Church, had as their business then the spending of church finances. From a study of the record given us in Book of Acts, we reach the conclusion that the relief of the poor and the needy in the New Testament church was left in the hands of the deacons. It would not do, however, to take the position that the only way a case of actual need could be relieved would be thru the action of some deacon or group of deacons. We must not overlook the fact that there is an individual Christian duty in the social phases of Christianity as well as the duty of an official group in the New Testament church. If one meets an individual case of distress the person might starve to death before he could get an action of the deacons, looking toward the relief of the case. One cannot say he must first call together the deacons of the church and see whether they feel they can render aid in a certain case. If he is in a position to render enough aid himself, his individual Christian duty demands that he do so without calling upon the church for assistance. In the immortal parable of the Good Samaritan, Jesus teaches one must not pass by a case of need if it be sickness or any other sort of distress, but must render what aid he can according to the exigencies ofthe case.

Christianity is, beyond question, the finest religion the world has ever had in that it recognizes and demands of each individual member that he be his brother’s keeper, or that, if granted the opportunity, he, too, shall be the good Samaritan. We must clearly recognize the difference between the individual Christian duty and the official duty of a group in the church, and Jesus makes room for both in the Scriptures. In many instances the Church has been imposed upon by thoughtless or by over-expectant people. Even in the days of Christ we learn of certain persons who He judged followed the Christ because of the “loaves and fishes.” They had such a mean and low estimation of the values of life that they could see only such things as food and clothing. There are some like that in this age as there has been in every age and they see’: to impose upon the Church. Its spiritual values to them are net supreme as they ought to be. Perhaps there is not a church of any size in any of the cities of the land but that has had experience with certain imposing individuals. Overmuch charity can injure a person and sometimes the churches have spoiled certain individuals by looking too carefully after their needs, of course, each case must be judged upon its merits.

Such social and religious agencies as the Salvation Army, the Community Fund and so on, have found out the only way to work charity on a uniform basis by what is called the -case method.” Trained workers study individual ca^ a make recommendations as to what should be done. When the work of the Church in any community is considered, the dea cons will finally have to adopt the case method morteü, secure the results without abusing the principles of Christianity. The church, for example, where I have been preaching in Tulsa for several years has had at different times the stern necessity of cutting off supplies from certain imposing individuals. As everybody knows, in this time of depression there have been unusual demands upon churches as well as upon all other agencies that have been established for the relieving of distress. The unusual times have called forth unusua demands but the thing about the New Testament church is that the Lord made it sufficiently comprehensive in principles, yet flexible enough in operation, that it can be adapted to any emergencies or conditions of any age.

There is always the human equation in divine affairs, flhe Lord allows as much liberty as is required in working out the principles of the religion of Christ. A wideawake church will have a body of deacons who are prepared to meet in a skilled way the emergencies that may arise. This will enable them to relieve distress in cases of actual need, and will prevent the spoiling of other folk who might become professional Charity hunters. In harmony with the spirit of good-will at certain seasons of the year, when special efforts are made to manifest a helpful spirit, such times as Thanksgiving and Christmas, congregations of the Church of Christ throughout the and have been preparing baskets for the poor or indigent. But we must bear in mind that there are many others in the community and numerous organizations that are likewise interested in manifesting such spirit. The Church at Tenth and Rockford Streets in Tulsa has, therefore, found it proper for a num ei of years to co-operate, at least in the matter of reports with a Community Chest in the giving of baskets. We have .ound that unless such attention is paid to the relief agencies around about us, there will be duplications in some instances and perhaps neglect to others. One must bear in mind that in this Christian civilization so-called, there is a spirit of help fulness on the part of society in general. This, of course should not deter any congregation from doing its best and looking after its own poor, and then it is often-times advisable to undertake to reach others. The Christ said “It is more blessed to give than to receive.” Of course, we are not necessarily to give with a view to reaching the soul thru the body but the spirit of Christ will impel us to aid others because it causes us to recognize all men as brothers, at least in the flesh. Of course, we must recognize that there is a very close relation between the spiritual and the natural and one must always keep the perspective of the spiritual. Even the abuse of one’s body might be un-Christian and it has been said that cleanliness is godliness, which is not a bad “saw.” This thought that makes one to look after his own needs, likewise will demand that he recognize an interest in his fellow, men. But, in any case, where one puts the physical above the spiritual, it is a case of getting the cart before the horse, or of having the tail to wag the dog.

One of the most beautiful cases of relief in the New Testament is that of a certain woman named Dorcas. In the 9th chapter of Acts of the Apostles, we have her story. She seems to have given much if not all of her time, to the making of garments for the needy and the poor, although we do not know that she administered very greatly to the sick. Dorcas became such a famed character that a certain relief society has been named for her. Of course, this is an unwarranted thing so far as the Scripture is concerned. Dorcas was not an intentional originator of any relief society. She simply lived a Christian, doing all she could to aid her fellowbeings. When she died those she had assisted were standing around her weeping and showing the cloaks and garments she had made for them. We are told in this instance the Apostle Peter raised her from the dead. The thing that prompted Dorcas was her unselfish devotion to the needs of her fellowbeings. This is a most creditable spirit in any one. The religion of Christ must take notice of every phase of life. There is no phase of thinking that Christianity does not affect, either directly or indirectly. The spirit of the religion of Christ will force individual members and congregations as well to take notice of the conditions of fellow members and even of persons in the world. A case of notice was brought to Timothy’s mind by the Apostle Paul in 1 Timothy , 5 th chapter. Certain aged widows were to become wards of the church. However, the Apostle Paul gives the conditions. He says such a person must be seventy years old of three score years and ten, must have been the wife of one man, have reared children, and have washed the saints’ feet, but he puts in another restriction before she can become a ward or in the care of the church. He says if she has nephews they must first learn to show piety at home, which seems to mean that if she has a nephew who can care for her and meet her physical needs, she is not to become a ward of the Church, but if she has no near relative then the Church is obligated to take her and to support her. The relief of such cases is, no doubt, largely like it is with orphan home work. There are some among us who say that orphan homes ought not to be established but that children should be adopted in the various Christian homes. When you ask a person how many such children he has adopted in almost every instance you wtill find he has taken none. Then his objection to the founding and maintaining of orphan home seems to be less valid in the face of the facts that he has done nothing.

There is no way set up in the New Testament Scriptures for the relief of such widows as may come to the Church’s care but over in Nashville, Tennessee, the Chapel Avenue Church has established what it calls an “Old folks’ home” that embraces not only widows but aged men. This home is operated very much as an orphanage, at least as regards the way it is financed. Being under the care of this special church collections are solicited and received from other congregations and individuals for its support. A unique thing in the way of caring for persons who may not be at the time in good financial condition is the plan that the Central Church in Nashville has for the caring for girls girls who may not have satisfactory positions. This church has what it calls a “Girls’ home.” A girl who comes into the City of Nashville and finds herself earning but very little can upon application arrange to stay in this home for a mere pittance. Then other girls who earn more pay (just a little more) and other girls who are earning nice salaries, if they desire to stay under this influence are required to pay in keeping with their salaries up to a reasonable figure. This does not put such girls as may come under the influence of the home under the difficulty of meeting problems of the city while financially embarrassed. Hence, it offers her safety.

It is my understanding the Belmont Church in Nasnville has a different thing yet with the regard to caring for widows and their children. Our orphan homes will take children but, neither of the parents. There is no plan among us excepthis that is operated by the Belmont Church that will enable a woman to keep her little brood of children together and to have her own influence upon them. This Church has a “widow’s colony.” I do not know the exact way it is operated except that it is practically rent-free and other means of sustenance are offerd thru the Church and at its advice. The Church of Christ is working at the problem of caring for the poor and the sick. Then the Central Church in Nashville has for several years been operating a clinic. In this case it merely acts as a clearing house. Physicians of the city donate their services at certain hours in the week and the s^ck of the city of Nashville are given free clinical attention thru the influence of the Central Church. This, too is a step in the right direction. No doubt there are many other agencies and efforts looking toward relief of sickness and the feeding of the hungry, about which I do not know but since I am talking about this phase of the Church as it is today, I am glad to point out these things I do know about.

One would reason lamely who would argue it is alright to have orphan homes, the widows’ colony I mentioned, the clinical service, and the girl’s home in Nashville, who then would object to the founding of a hospital that should be maintained on exactly the same basis as other fields of work not specifically mentioned as the exact program of the New Testament Church. In other words, one would have the right to object to the maintaining of a college whose business it is to care for the minds and ideals of boys and girls, or to the founding of a hospital on exactly the same basis. The clinic is but a forerunner of an effort at hospitalization, perhaps in the Churches of Christ. I am looking for the day, even in my life, when the Churches of Christ will have some hospitals scattered over the land here and there. Of course, we must be careful to maintain the independence and autonomy of the local church. We must not createi an organization or institution that infringes upon the local church but when such things as relief of distress, education of the mind, or the caring for the bodies of individuals are done in a way to respect the independence and autonomy of the local church are rather put upon the basis of individua enterprise, we shall find there is much we can do besides what we are already doing. In the beautiful judgment scene given us by the Christ, Matthew 25:31-46, Jesus tells us of the nature of His judgment:

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.....And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats; And he shall set the sheep on his right hand, but the goats on his left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world..."

"For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in, Naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? Or thirsty, and gave thee drink?"

"When saw we thee a stranger, and took thee in? Or naked and clothed thee? Or when saw we thee sick, or in prison’ and came unto thee? ’ And the King shall answer and say unto them. Verily I say unto you inasmuch as ye have done it unto the lease of these my brethren, ye have done it unto me."

"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; For I was an hungered and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked and ye clothed me not; sick, and in prison, and ye visited me not."

"Then shall they also answer him, saying Lord when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these ye did it not to me. And these shall go away into everlasting punishment, but the righteous into life eternal.”