The Church Today In Its Care of Widows and Orphans
The Church Today In Its Care of Widows and Orphans THE CHURCH TODAY IN ITS CARE OF WIDOWS AND ORPHANS
R. B. SWEET Have you ever considered very carefully what real religion is? That is, the kind of religion that is taught in the New Testament? Here is a definition given by one of the New Testament writers, which is not so much a definition of that relfgion as it is a description of that religion at work. You will find it in James’ letter, James 1:27 :
“Pure religion and undefiled before God our Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.”
“To keep oneself unspotted from the world” is a part of that description that belongs to someone else in their study of the New Testament in the days of the Apostles in comparison with the church today. Let us concentrate our study just now upon that part which has to do with “visiting the fatherless and the widows in their affliction.” That the apostles were confronted with this problem early in the work of the church and that they did not evade the issue but met it squarely and resourcefully is shown by the record of how they handled this problem when it arose at Jerusalem shortly after the day of Pentecost. In the first paragraph of the sixth chapter of Acts we find a record of this problem coming up and we are told how the apostles disposed of it, or rather how they made provision for its being taken care of permanently and efficiently. The disciples there had shown their love for the cause of Christ and their compassion for their unfortunate fellowChristians by selling all they had, and bringing the money which resulted from the sales to the apostles for their use in ministering to the disciples, so that none might lack the material comforts of life so far as they were able to provide them. Although this was not a command of the Lord, nor a decree enforced by the apostles, the disciples, with a few exceptions, notably that of Ananias and Sapphira, entered into it gladly and through their generosity in caring for the unemployed and poverty-stricken showed that they had learned well the lesson from the Master that only in caring for “one of these least” can we minister unto Him. And inasmuch as they were doing it for the least of them, they were practising the spirit of the most compasssionate and generous Soul who ever walked along the roads and went into the humble homes of the citizens of this world. In this distribution of the common funds to the needy, friction arose because of the neglect of a certain group of the disciples. A number of widows were there who had come back to the home city from a residence in Greece. Having lost their husbands, possibly while in the foreign country seeking their fortune, they returned to the old home town, after being bereaved of their husbands, to find refuge among their kinsmen. These Grecian widows were in some manner neglected and their case was taken up by their friends. The dissatisfaction over it arose to the point that it is described as a “murmuring,” having arisen. When it came to the attention of the apostles they directed the people to look out from among them seven men of good report whom they might set over the work. The rather loosejointed or inefficient method, or lack of methods, that they had been following was to be administered by a definitely ordered plan and that systematic method was to be administered by seven capable men. There had been a “daily ministration” clearly implying that some attempt was being made to care for these unfortunate women. But, if it had been “everybody’s business,” or from whatever reason they had been overlooked in some measure, all that was now to be superseded by a definite organization who would see that the necessary funds flowed equitably into the hands of those who were eligible to receive it. This was a matter of “business” and the apostles described it as such, saying “look out among you seven men of good report, whom we may appoint over this business.” It was a matter of using money to purchase food and shelter at the best prices, or of turning this money over to beneficiaries through a system that would assure as nearly as possible a square deal for all concerned. The apostles were not to have their time taken up by such details of a business nature, for theirs was the greater responsibility of dividing the bread of life to the multitudes. Business men could the better handle such details and to such men was committed this business. It was out of this murmuring that arose over the problem of caring for widows that there came about the formation of the first group of men looking after the business affairs of the church, whom we refer to today as “deacons.”
Something of very great interest is seen here in that these deacons were not given detailed instructions about how they were to care for these widows. If all the Grecian widows were lodged together in some house, or if they were given homes with Christian families, one or two here and another one of two there, we are not told. At least, if the deacons were given their instructions in detail, those details are not preserved for us, for the details of what was done in Jerusalem in the first century would not fit into other centuries in distant countries with respect to the financial and business procedures. That we need not follow' exactly their set-up seems implicit in the fact that the details of their administration are not given to us. It may have been expected that men who were responsible and capable of handling such funds were also competent to work out such details as to whether the widows should be assembled into one house or be placed in a number of houses.
Concerning widows, we do have very explicit instructions given in 1 Timothy 5:3-10. But, strangely, all these instructions apply to the type of widows who shall be taken care of and nothing at all is said about how the care shall be provided nor by whom administered, except that it is to be by the church. Simply that they are to be taken care of is all that we are told along that nature in that passage. But let us have a look at it.
“Honor widows that are widows indeed. But if any widow hath children or grandchildren, let them learn first to show piety toward their own family, and to requite their parents: for this acceptable in the sight of God. Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplication and prayer night and day. But she that giveth herself to pleasure is dead while she liveth. These things also command, that they may be without reproach. But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever. Let none be enrolled as a widow under three-score years old, having been the wife of one man, well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work.”
Since this is the longest passage that we have concerning widows or orphans it will be interesting to look at each of the specifications laid down here. This reminds us somewhat of the list of qualifications given for men who are to become elders.
1. First of all, “honor” widows that are widows indeed. By this we understand that Paul directs that these widows are to be supported or sustained. All is comprehended in this admonition “honor” that we have under consideration in connection with the fact that we are taught to take care of such unfortunates.
2. “Widows indeed” is the first restriction as to which widows shall have the support of the church. By the expression “widows indeed,” it is clear from what follows that he means widows who have not kinspeople to whom they may look for their material sustenance. In verse 5 the additional description is given, “and desolate.” One who has been made desolate by the loss of all kinsmen is a “widow indeed.” Indeed she is!
3. Look now at some of the other characteristics of the widows who are to be honored. If they have children or grandchildren, those children, or grandchildren are to learn piety toward their own family and are to take care of their aged, widowed, mother or grandmother, and thus to requite their parents. This is the procedure that “is acceptable in the sight of God.”
4. One that is a widow indeed, that is desolate, hath her hope set on God. It seems by this that the apostle is saying that the widow who has no relatives who are responsible for her upkeep, has to trust entirely upon God who has taken from her the usual means of support among men that the more favored have, and that, in the normal course of events a mother may expect to have: support by her husband, or if he precedes her in death, then from her children. For the one who has neither, she must trust entirely in God that through His goodness she will be provided for, and it is for just suca provision thatthe apostle Paul is giving directions as he writes to the young preacher Timothy, “These things command, Paul adds, “that they may be without reproach.”
5. Then he gives us, through this writing to Timothy, one of the most striking principles relating to caring for one s family that we find anywhere in the Bible. But if any provideth not for his own, and specially his own household, he hath denied the faith” Paul says emphatically and » worse than an unbeliever.” One cannot be faithful to the principles of Christianity and deliberately neglect the caie of his own household.
We are reminded in this connection of a man whom we used to know that had a great ambition to become a preacher. He loved so well to talk about, particulary to argue about, the scriptures that he would continue arguing with any victim he might hold so long, until the sun went down while his wife was left to do the milking and bringing m the wood. He would run off to the various sorts of meetings and indulge in almost endless harangues with little or no regard as to .he welfare of his family. Even in his zeal for religion, one may do that which is worse than being an unbeliever and this he does if he neglects to care for his own household.
6. These widows indeed are not to be taken into the number if they are under three score years of age. “Into the number” suggests a distinct group within the church that is made up of this particular class of persons. Was the number all housed together within one “home,” or were they kept track of by having a list made of such widows and the aid for them sent to the families who had agreed to take into them one or more of these widows? Again we are in the dark concerning the exact details of the system. The exact method they used might be entirely inapplicable, or impractical of working out in our present scheme of things. Not under sixty years old; 7) having been the wife of one husband; 8) well reported of for good works; 9) having used hospitality toward strangers; 11) having washed the saints feet; 12) having relieved the afflicted and, 13) having diligently followed every good work are further interesting qualifications of these widows, and only such widows, as were to be taken into the number. From this rather large number of particulars given concerning these widows, and from other considerations, it seems that the apostle may have been considering an office which he refers to as “the number” rather than givng instructions that must be followed in each detail before the church administered help to an individual who asked for aid. The fact also that orphans are not mentioned in this connection, is a slight suggestion that the “widows indeed,” in this passage, were women who were being considered for an office something like that which we visualize when we speak of a “deaconess,” In the passage with which we started, James 1:27, widows and orphans are considered together and are in the same class with respect to their offering an opportunity by which we may test the genuineness of our religion. In this passage, 1 Timothy 5:3-10, only the widows are considered. This further leads us to think that perhaps Paul is giving directions concerning the selection of certain widows who are to have a rather important place in the work of the church.
Still further in this connection is the consideration that many things required of the widows here are things that she could have done except she had some means at her command at some past time for doing such charitable works as are named in this list of qualifications. They must be women who had been accustomed to a home for exercising hospitality and good works. As James might say, we're talking about a pure religion that visits (takes care of) the fatherless and the widows in their distress. It is a religion that speaks to their hearts. It relieves their wants, sympathizes with their distresses, instructs them in divine things and recommends them to God. And all this it does for the Lord’s sake. This is the religion of Christ. The religion that does not prove itself by works of charity and mercy is not of God.” This very brief mention of the care of the fatherless and widows, as is true with other similar matters, brings home to us very forcefully that the Bible is not a book of detailed rules such as one finds governing the organization and mainenance of some big business institution, or the elaborate rules formulated for directing football playing-it is a book of piinciples! In only three passages in the New Testament de we find instructions on the subject: Acts 6:1-6, 1 Timothy 5:3-10 and James 1:27. But the principle is all through the teachings of Christ! In the last named passage we are told that pure religion undefiled religion, will take the oversight of the fatherless and widows and not a thing is said as to how it is to be worked out! With the proper spirit of sympathy and helpfulness inculcated into the Christians, the Lord apparently expects us to use our judgment in devising the most efficient and effective methods for “visiting” them. We must keep in mind, of course, that whatever is done must be in keeping with other principles that are taught in the Bible. No other principle is to be violated as we follow this one. For example the New Testament teaches that each congregation is to be strictly autonomous and that no other organization it to be formed or supported for carrying on the work which the church itself should do. And the church itself is to take care of all charitable, philanthropic and missionary work that it has within its power to accomplish. That is,and it is not to form any other organization, society or institution to do the work that should be done by the church.
How then will the care of widows and fatherless tie in with the principle that no other organization is to be set up by the church or by the individual Christians? Let us have a look at some of the instances recorded in the New Testament wherein we find the church, or a number of congregations carrying on such work, if such can be found. Here are some examples of that very thing.
As, we have seen the instance that seems most nearly to have involved a home or plan for caring for unfortunates, is that of the church at Jerusalem in caring for the Grecian widow*. Orphans are not mentioned there, but it is very that there were some, if not many, who were children of the widows involved. With so large a group, 5,000 men who were believers, Acts 4:4, it is improbable that so large a group tinued to meet, all the many more than 5,000, m one wee y assembly It is quite probable that they were divided into several small congregations. Now when it was "murmured that the Grecian widows were suffering want the apostles gathered the disciples, all of them, Acts 6:2 together and had them select seven men to oversee the work. Would it be pre suming too much to say that they were in a posthon very much like that occupied by the men who today supermte our orphan homes?, In 1 Corinthians 16:1-4 we read:
“Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each of you lay by him in store, as he may prosper, that no collections be made when I come. And when I arrive, whomsoever ye shall approve them will I send with letters to carry your bounty unto Jerusalem, and if it be meet for me to go also, they shall go with me."
What do we learn here? We have Paul explicity directing the church at Corinth to take a collection for the saints at Jerusalem They were to do this as he had directed the churches in Galatia to do the same thing. For what Purpose this offering was sent to Jerusalem we are not told, but it could be used by the church at Jerusalem for any purpose for which a church might use money. Among other things they were to care for the fatherless and the widows. In Romans 15:25-26 Paul writes:
“I go unto Jerusalem, ministering unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.”
Now look at Php_4:10 :
“But I rejoice in the Lord greatly that now at length ye háve revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity.”
Here a church, at Philippi, contributes to an individual, Paul, in a distant place to help him in his carrying on a good work. . In 1 Corinthians 16:17 we read: “And I rejoice at the coming of Stephanas, Fortunatus and Achaicus: for that which was lacking on your part they supplied.” Here is another instance of a church giving to an individual; Corinth to Paul, and also of indivduals giving to an individual: Stephanas, Fortunatus and Achaicus giving out of their own pockets to further Paul’s work, in addition to what the church at Corinth had sent to him.
If these instances are not enough to convince us that anyone may give to anyone else for a worthy cause, either through a church to another church or a church to an individual, we have only to turn and read Galatians 6:10 :
“So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of faith.” and Acts 20:35 :
“In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, “it is more blessed to give than to receive.” From all this we learn that church and individuals may give to other churches or individuals to aid others in carrying on any work through the church that is authorized to be done by the church. If caring for the widows and orphans is not a work authorized by the New Testament then we cannot find one that is. Here is a criterion by which we may see whether they “visit” the fatherless and widows, and they have such religion. If they do not, they do not have, that sort of religion.
All these, things were done in the days of the apostles by the church which received its instructions direct from the apostles. They, did care. for the orphans and widow's---their exact method or system used in doing that work is nowhere described. The meagerness of the details, practically the utter absence of detail, that is recorded for us is powerfully suggestive that the intricacies of detail were left to be worked out by the needs of the occasion and in keeping with the customs in the age and country where the principle is applied.
We turn now to the consideration of what the church today is doing and may do in this same work of caring for the widows and orphans. If a church could help a church, and it could and did in those days; if a church could help an individual or an individual an individual, and they did, then it remains to Work out the most efficient way today in our country and age, without violating the principle that “whatsoever ye do in word or deed, do all in the name of the Lord Jesus.” A church may help an individual with two children when they are eligible for such aid. A church may help the same individual with twenty children or with two hundred children. Other churches may help that church as it helps the individual or group of individuals in their caring for widows or fatherless.
Now the church that is doing the overseeing of such benevolent work should do it in a business like way, for their doing it in Jerusalem, as described in Acts 6, is called a business. That the churches should do all their work in a business-like manner and in keeping with the laws of the land wherein that church is located is clearly commanded in Romans 13:1; Romans 13:7, in this language:
“Let every soul be in subjection to the higher powers: for there is no power but God; and the powers that be are ordained of God. * * Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.”
All the business affairs of the church should be conducted in keeping with the laws of the land that concern the handling of such business. A church that is caring fot a large group of orphans must have, ór may have, some próperty holdings. If they have legal title to real estate, that real estate should be held in accordance with the laws It is usness-like and our reputable attorneys tell us that all such property, even the physical property of the congregation, their church buildings, or other property, should be held m peeping with corporation laws. Every congregation should be incorporated and all its property held by that corporation. Every property that is used in the care of widows or fatherless should be held by some incorporated congregation as the property of that corporation, else how will we be subject to the powers” and rendering “honor to whom honor . The detailed instructions concerning holding property in Palestine in the first century would not apply to holding property in Great Britain or the United States in the twentieth century, or to any other modern nation. Hence we are given in the New Testament merely the principle and are allowed the latitude of doing it in keeping with the aws o the country and age in which the principle is applied, to the end of time. In these scriptures we have all the authority anyone should desire, both in precept and example, for the honest, businesslike method of caring for the needy of whatever class.
What is the church doing today for the widows and orphans? So far as thé speaker knows there are no widows homes, established for caring for widows only. They have not become a very serious problem, we suppose because widows have, as a rule, families, or relatives to care for them. In the exceptional cases, however, where widows indeed may be found, that is, widows who have no near relatives upon whom the responsibility falls, they should be taken care o by the church in the manner that is most effective and efficient* in other Christian families or in homes provided by the churches, or by some particular church for this specific purpose. The care of the fatherless becomes our greatest problem m the caring for the needy, rather, it is the greater of these two or the greater part of this compound problem of caring for ’widows and orphans. There are many considerations which make it appear that they can best be taken care of in homes established for that purpose. There, in large groups, they may be given careful oversight. The church that has oversight of the home may supervise it in such fashion that only godly men and women will be in charge of the fatherless; the orphans may be given systematic and thorough training in the common school subjects and may be taught pure Christianity.
We might do well here, however, to observe the principle contained in the expression “widows indeed,” that is, only those should be given admittánce into such orphan homes as have no relatives who are financially able properly to provide food, clothing and shelter and education for them. To allow children to enter such homes and become a burden to the churches when they have fathers living, or other relatives who could support them, is to place a burden upon the churches and to relieve their relatives of that burden which is not good for either. In the case of a father left a widower who could not give the proper training to his motherless children, he should at least expect to pay the expense of their being in the home, if he is financially able to do so. The homes that have been established and are being maintained by the generosity of the church for the caring for orphans, you all know. In our section, the great southwest, we have the Boles Orphan Home at Quinlan, Texas, the Tipton Orphan Home at Tipton, Oklahoma, and the Arkansas Christian Home at Fort Smith, Arkansas. There may be much work by individual congregations of this nature which is not advertised outside their immediate vicinity and thus is not generally known about. If so, all such work is good.
Nearly six hundred children are being cared for in these three Homes. One of them reports about six applicants each week, on an average, are refused because they have insufficient space and facilities to take care of them. Discounting this heavily to eliminate many applicants which possibly should not be filled, there are still several hundred each year who knock for admittance but must be turned away. What becomes of them, who can say? Would it be too presumptuous to say that they, many of them, are knocked about the world and lost t
1. It is not philosophy. Some body has said that “philosophy is the search of a blind man in a dark cellar for a black cat that isn’t there.”
o the church because she has not taken Seriously enough this measure that James gives us for determining whether our religion is pure and! undeflled?
One of the homes reports that, while it would be splendidif every orphaned child cou ld be taken into a good Christian home and reared, "the situation simply is this: there are not enough suitable Christian homes who will open their doors to these destitute children. Unfortunately we are faced with stubborn facts, instead of hypothetical abstractions. I take it that all those who are supporting ophan homes---I mean those who are directing them---could earnestly desire that the home be no more than a sort of a clearing house through which unfortunate children could be placed in suitable homes. But if suitable homes simply will not take these children to rear, what then? Shall the children be left to starve "just because we can find no detailed description of the method used by the apostles in caring for the orphans, after they have clearly told us that Christians must care for them?
These three homes, and others that are properly administered, should receive the support of the church since they are relieving many congregations of the burden of caring locally for children who were orphaned within the community of such congregations. Other congregations, from whose vicinity no children may have been sent to the home, are nevertheless subject to the plain teaching that to be practising pure religion they must help in caring for the fatherless and widows.
Such work of the church was characterized by the apostles as a business. Every congregation should be business-like in its taking care of this exceedingly important work. If a congregation is not facing this matter squarely and frankly and doing what it can about it, it is extremely doubtful whether it should be classed as a church “loyal” to the New Testament teachings. Every congregation should send regularly, monthly or quarterly, and liberally, to one or more of these homes, or help them in their work of caring for these unfortunates and in that be following the example of the Master who went about doing good. When we talk of pure religion, let us remember that James’ description of it does not even mention many of the things that are causing such concern and widespead discussion among the churches, but he said it is to visit the fatherless and the widows. What sort of religion do you have? Oh, you are loyal, you proclaim loudly! Are you? in every respect? James says that pure religion is to visit the fatherless and the widows. Is yours a pure religion, measured by this standard?
I WONDER
I wonder if I have the right'
To let myself forget to care
How children shiver in the night
Where all is cold and dark and bare. My little ones are free from dread,
And sheltered safely from the storm;
Their eyes are bright, their cheeks are red,
Their laughter glad, their clothing warm. But other little ones must weep,
And face new dreads with each day,
Where hunger’s fangs bite very deep
And want sits like a ghost in gray.
I have no need to share the blame
If palor dims the orphan’s cheek;
I have not made the cripple lame,
Nor taken from the poor and weak.
If children who are hungry sigh,
If others who are cold complain,
No guilt lies on my conscience—
I Have never wronged them for my gain.
But, knowing how they weep at night,
Where all is dark and cold and bare,
I wonder if I have the right
To let myself forget to care.
Unknown.