Otium Sanctum

2 Cor. 8:7,9:13-15 derives from a section in 2 Corinthians where Paul reminds the Corinthian community to be generous in their yearly contribution to the mother Church in Jerusalem (2 Cor. 8-9). In this section we find the theological bases for collections shared among the Churches. 2 Cor. 8-9 can be divided thus:

The main line of the argument runs as follows:

The Church in Macedonia has begged for the favor of contributing something to the Mother Church in Jerusalem, and this inspite of their present limitations. Paul is sending Titus and some others to collect. However, knowing also of the eagerness of the Corinthians in this regard, Titus will be passing by their place (cf. 8:10-11;9:1-5). In the picture to your right you'd find an illustration of how relatively near is Corinth to two famous Macedonian city-states, Thessalonica and Philippi, whose Christian communities were "favorites" of Paul.

Generosity in matters of contribution should be motivated by the Lord who emptied himself so as to enrich us (8:9). Such a generosity should be exercised in the light of present limitatons. After all, contributions are intended to make all concerned equal to a certain degree, and not to be burdened in turn (8:12-15).

”Whoever sows sparingly will also reap sparingly; and whoever sows abundantly will also reap abundantly.” Thus generosity should also be motivated by the Christian hope in the future reserved by God for his holy ones. However, let it not be forgotten that all of one’s abundance is a gift from God. Since God has enriched the Corinthians in many ways, they should also glorify Him in turn through service among those He loves.

It should be noted that this memo for a collection is theologically grounded

1. The main motivation is the life, death and resurrection of Christ, i.e. the Paschal mystery.
2. It is also motivated by Christian communion, the ideal of which is that “no one among them was in need” (Acts 4:34)
3. Contributions for the support of another Church is a commitment to shared burdens. Paul writes:

If eagerness is there, it is acceptable according to what one has
not according to what one does not have.
Not that others should have relief while you are burdened
but that as a matter of equality, your surplus at the present time should supply for their needs so that
their surplus may also supply your needs
that there may be equality. (8:12-14)

Finally, all the surplus that one has comes ultimately from the generosity of God. Gratitude to Him is expressed by having such an abundance transformed into acts of service for His loved ones, the saints.

This understanding of 2 Cor. 8-9 makes it possible to grasp the meaning of oft-quoted passages derived from it:

God loves a cheerful giver (2 Cor. 9:7b)

Some have used this passage to bully others into increasing their church contribution. They do so without including the whole of verse 7 which begins with “Each must do as already determined, without sadness or compulsion...” The key phrase is “already determined”. One who has promised a certain amount must fulfill the promise “cheerfully”.

For your sake (Our Lord Jesus Christ) became poor although he was rich, so that by his poverty, you might become rich... (8:9)

Response to the need of the churches is ultimately grounded in the Paschal mystery. One section of the church serving another is — as St. Augustine would say — Christ serving Christ. Paul also develops the idea later on when he writes that God’s abundant graces should be transformed into generous service to the holy ones. “The abundant graces” have been given to us in the Christ who emptied himself. Thus, Paul can boast of the Macedonians who have asked for the favor of contributing to the general fund inspite of present difficulties. It is in the light of this principle that what Paul writes about equality and shared burdens in 8:12-14 is to be understood, not as an implicit permission to hold something back in the name of “present limitations” but as a concession or allowance made for human weakness.