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It is for this reason that we can affirm that God is love. Solidarity is an expression of this love.Economic solidarity is found regularly in Scripture, expressed in two ways: in the New Testament for funding worship and the expansion of the gospel, and for supporting those in difficulty. We find this in the Law of Moses, and in the workings of the first century Church.
In the Old Testament, certain sacrifices are eaten by the priest. And offerings are used for the construction of the tabernacle, for the repair of the temple under King Joash, and during the reformation of Josiah. The Levites were not to be neglected and were supposed to be supported by the other tribes.[i]
“Every three years, the tithe is brought, not to the sanctuary, but to their hometowns. […] It is then intended for Levites, orphans, and widows, as well as foreigners, in every town of the country. This is a tithe that can be described as a “social tithe”. […] Gratitude to God is expressed in love of neighbor.”[ii]
“It is about generosity, but also about justice and rights. Those in need were guaranteed the possibility of gleaning from the fields at harvest time. […] Every seven years, the debts were canceled. […] When the land was left fallow every seven years, what grew there was available to the poor. Generosity is expressed here by laws, which establish a right and ensure dignity to the person who benefits from it.”[iii]
In the New Testament, financial solidarity existed between Paul and the churches. It made it possible to finance the personal needs of Paul and his teams[iv] and the expenses of their ministry (mainly travel).Sharing was a core value of early Christians. There is a personal dimension to solidarity as an expression of love and generosity[v], but also an institutional and organizational dimension, for example, during famines, according to individual needs. The abundance of some makes up for the lack of others[vi]. This principle is established during the exodus in the desert, where those who needed the most were provided for and those who needed less were not overlooked. The principle of solidarity can be modulated according to individual needs.
The phrase Paul uses in 2 Thessalonians “to live in idleness”[vii] indicates a disorderly but also irresponsible life. The purpose of paid work is not just to provide for oneself, but also to provide for the needs of others.[viii]
Several difficulties fostered solidarity in the first-century Church. Famines triggered several collections to help the churches of Judea: that of the church of Antioch in Syria[ix], and the great collection from the churches of Macedonia and Achaia[x]. Paul pays great attention to the latter: it made it possible to provide for the needs of the churches, but above all it was a beautiful expression of the unity of the Church.Solidarity can be for the advancement of the Gospel or for those in need. Prospering was not a goal in itself but was a means of providing for those in need.Paul develops the image of the body when speaking of the Church. The unity of the body implies that the members take care of one another. Likewise, if one member suffers, all suffer with him[xi]. Several other occurrences of the expression “one another” express solidarity: praying for one another, carrying one another’s burdens, exhorting, encouraging one another, building each other up, displaying goodness, exercising hospitality … towards each other. By doing this, we love each other[xii].
[i] Lev. 6 and 7 ; Nb. 18.8-32; Ex. 35.4-29; 2 Chron. 24.5 and 34.8-9; Deut. 12.17-19.
[ii] Comité théologique du CNEF, Une approche biblique de la générosité, Marpent, BLF Éditions, 2022, p. 21.
[iii] ibid, p.28.
[iv] 1 Corinthians 9.13-14.
[v] Acts 2.45; 1 John 3.14-18.
[vi] Acts 2.44-45; 2 Corinthians 8.9-13.
[vii] 2 Thessalonians 3.6-15.
[viii] Acts 2034-35; Eph.4.28.
[ix] Acts 20.34-35; Eph. 4.28.
[x] Acts 11.27-30.
[xi] 1 Cor.12.22-26.
[xii] John 13.34-35.
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