Alms: Charity, Reward, and Atonement in Early Christianity

by David J Downs

Christianity has often understood the death of Jesus on the cross as the sole means for forgiveness of sin. Despite this tradition, David Downs traces the early and sustained presence of yet another means by which Christians imagined atonement for merciful care for the poor. In Charity, Reward, and Atonement in Early Christianity , Downs begins by considering the economic context of almsgiving in the Greco-Roman world, a context in which the overwhelming reality of poverty cultivated the formation of relationships of reciprocity and solidarity. Downs then provides detailed examinations of almsgiving and the rewards associated with it in the Old Testament, Second Temple Judaism, and the New Testament. He then attends to early Christian texts and authors in which a theology of atoning almsgiving is developed― 2 Clement , the Didache , the Epistle of Barnabas , Polycarp, Clement of Alexandria, Origen, and Cyprian. In this historical and theological reconstruction, Downs outlines the emergence of a model for the atonement of sin in Christian literature of the first three centuries of the Common Era, namely, atoning almsgiving, or the notion that providing material assistance to the needy cleanses or covers sin.

Downs shows that early Christian advocacy of almsgiving’s atoning power is located in an ancient economic context in which fiscal and social relationships were deeply interconnected. Within this context, the concept of atoning almsgiving developed in large part as a result of nascent Christian engagement with scriptural traditions that present care for the poor as having the potential to secure future reward, including heavenly merit and even the cleansing of sin, for those who practice mercy. Downs thus reveals how sin and its solution were socially and ecclesiologically embodied, a vision that frequently contrasted with disregard for the social body, and the bodies of the poor, in Docetic and Gnostic Christianity. Alms , in the end, illuminates the challenge of reading Scripture with the early church, for numerous patristic witnesses held together the conviction that salvation and atonement for sin come through the life, death, and resurrection of Jesus and the affirmation that the practice of mercifully caring for the needy cleanses or covers sin. Perhaps the ancient Christian integration of charity, reward, and atonement has the potential to reshape contemporary Christian traditions in which those spheres are separated.

Genres: Theology

350 pages, Hardcover

First published April 15, 2016

Reviews

[Susie · Rating 5 out of 5]

Thesis research.
Ch. 4: In the Synoptics and Acts, giving to the needy is a way of accumulating reward for the giver, usually imagined as eschatological or heavenly reward (104). In Mk, the interaction with the rich ma promises "treasure in heaven" in v. 21 (109). but perhaps also hints at future earthly reward, because heaven is understood to be "the present abode of God" (109). But what is to be gained "is not individual financial prosperity and security but rather an abundance of new family members, and even "houses" and fields, through a participation in a new family, oriented around Jesus..." (111-2).
With Luke-Acts, Downs focuses on charity and reward to limit the scope of his discussion (125). He points out that based on Lk 16:13, "loving God entails the proper use of wealth" (128). Luke 11:42 pairs justice (krisis) and the love of God in the discussion of the Pharisees' tithing practices with mint and rue: the P's have failed to love God in their failure to love neighbor (128). The passage suggests that the alms are reciprocal--the one who gives might be the one who needs next time (128-9). Lk. 12:32-34 also notes the results of heavenly treasure for those who give alms--a development of an idea from Tobit an Sirach (129). In Lk. 14, the need to care for the poor through hospitality is evident (129). Because the host is expected to invite those who cannot repay, he can expect repayment "at the resurrection of the righteous" by God (130). The Rich Man and Lazarus's story (Lk. 16:19-31) shows the inverse: a bad end for the wealthy who do not help the poor (131). Lk's version of the Rich man's interaction with Jesus (18:18-30) promises a reward of "many times more" in this world, signifying participation on the new family of Jesus according to Downs (132).

[John Kight · Rating 5 out of 5]

David J. Downs is Associate Professor of New Testament Studies at Fuller Theological Seminary. Downs has an MDiv from Fuller Theological Seminary and a PhD from Princeton Theological Seminary. Downs is the author of The Offering of the Gentiles: Paul’s Collection for Jerusalem in Its Chronological, Cultural, and Cultic Context and co-editor of The Unrelenting God: Essays on God’s Action in Scripture in Honor of Beverly Roberts Gaventa. Most recently, Downs has delivered a blockbuster examination into the charitable giving of the early Christian movement.

Alms: Charity, Reward, and Atonement in Early Christianity looks to overturn the Western idea of charitable giving—or more precisely “almsgiving”—as a means to bring about social reform or personal identity, instead positing the notion that early Christians were compelled to give as an efficacious means of atoning for sin. Almsgiving according to Downs, “refers rather broadly to the merciful provision of material assistance to those in need, including monetary distributions, food, clothing, and shelter” (p. 6). Thus, “atoning almsgiving” is the means by which almsgiving is understood to bring with it redemptive and meritorious qualities—a framework of “charity as a means of cancelling, cleansing, covering, extinguishing, lightening, or in some way atoning for human sin and/or its consequences” (p.7).

Downs’ exploration to establish the above reality is ambitious and at times may be too complex for some readers. In fact, if the subject matter is as important and pervasive as Downs contends, then I would assume an abbreviated version would be helpful for the average reader. That said, the average reader will still be able to glean from Downs’ overall argument. The foundation of the book begins in the OT (specifically the LXX) where Downs’ observes a profound relation between charity and reward in Deuteronomy and Proverbs among others. Next, similar observations are concluded within the Apocrypha (specifically Tobit and Sirach), the NT literature, the Patristic literature, and well into the second and third centuries. The notion of “atoning almsgiving” is then traced from the foundation (OT and Apocrypha) through the NT and into the early Christian Church (Basil of Caesarea, Clement of Alexandra, John Chrysostom, Origen, Tertullian, etc.), as observation upon observation are examined and presented to the reader.

While Downs’ is neither the first nor the last to make such observations concerning the practice of giving in the early Christianity (see Redemptive Almsgiving in Early Christianity by Roman Garrison), I am confident that Alms: Charity, Reward, and Atonement in Early Christianity is among the best, and it will be studied for many years to come. Still, as I mentioned above, there is an opportunity for such notions to be brought into a more condensed package for laity. Moreover, while Downs was thorough in his approach (sometime overly so), I still found myself at times very much unconvinced by his conclusions. This could be a lack of exposure to the concept that is being presented, or it could be that Downs’ argument for “atoning almsgiving” in the early Christian movement is not as established as he thinks. It is likely the former.

Alms: Charity, Reward, and Atonement in Early Christianity by David J. Downs is an important book that demands consideration. This meticulous study will become an essential read for any one interested in the study of early Christianity. It comes highly recommended!

I received a review copy of this book in exchange for an honest review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.