Question #58
Does the church believe in debt free members?
Does the church of Christ believe in debt free members? If so, then why doesn’t the church do what some other churches are doing and that is pick one person in the congregation and pay off their debts so that they can give more back to the church, and keep doing this until all the members are debt free?
The Answer:
First, let me observe that the real issue is not what the church teaches, but what the New Testament teaches. I shall address the question on that basis. There is nothing in the New Testament that requires church members to be debt free. Some may think that Romans 13:8 is such a reference. Paul is not forbidding the Christian to buy on credit. In fact, Paul either had an account or was willing to open an account with Philemon for Onesimus’ sake. Certainly the Christian ought not to indebt himself for that which he cannot pay. To fail to pay a just debt is to steal just as surely as taking it with a gun. Paul is merely using hyperbole – overstating the negative (owe no man anything) to emphasize the positive (love one another). He used the same method in 1 Cor. 13. He did not require Christians to bestow all of their goods to feed the poor. Neither did he require them to burn their bodies. He did emphasize the duty to love.
The church is forbidden to pay the debt of some, even to the point of not permitting them to eat. 2 Thess. 3:10. Love doesn’t support the lazy; it teaches them to work. As a practical matter, I question the premise that the church would have more funds if all members were debt free. It certainly would be less able to spread the gospel while it was spending its funds on freeing members from debt. Even if it did so, how could such be done fairly when some members live frugally within their means while others live far beyond their means? Would not the frugal be punished for their frugality while the profligate would be rewarded for their profligacy? Finally, if the profligate had their debts paid, what assurance could there be that they would not fall right back into the same bad practice and need to be bailed out a second and a third and a fourth time, ad infinitum?
One last observation is in order. None of the above says that when a faithful Christian who has lived within his means gets into difficulty in this day and age because he has been “downsized,” or because of unexpected illness, or other misfortune not of his own making, his brethren should not help him. They should. When the brother so helped gets back on his feet, he should live without luxuries for himself so that if he is able, he can repay the church for its assistance.
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