Millionarie Missionaries’ Principles for Giving

by Rianto and Ratna

When we moved to Indonesia in 1996, the exchange rate was about 2,300 rupiah (Rp.) to the US dollar. Despite our lower-middle class upbringing in the Midwest, we became instant millionaires.

When we moved to Indonesia in 1996, the exchange rate was about 2,300 rupiah (Rp.) to the US dollar. Despite our lower-middle class upbringing in the Midwest, we became instant millionaires.

We were not immediately aware of our status, but over time, we realized that we were relatively wealthy in Indonesia. With that wealth came demands and responsibilities. People assumed we had more money than we actually did and that we wanted to use our wealth to help them. Indeed, we wanted to help, but questions overwhelmed us: Whom should we help? How should we help?

Over the years the situation has become more difficult due to an extended economic and political crisis that caused the exchange rate to plummet to as low as Rp. 15,000, making us even wealthier.

We live in a large city and work with an Indonesian team. An Indonesian couple leads the team’s work, which is primarily focused on factory workers in an industrial area on the city’s edge. Most of these workers have come from the surrounding towns and villages seeking jobs. They earn about three dollars per day in the factories and, though poor, are generally not destitute. Opportunities to help abound, particularly when illness strikes or someone loses a job.

Our need to answer these questions has driven us to the scriptures and to seek counsel from others. We have wrestled with these issues to develop Scripture-based principles when addressing various situations. What follows is a list of guiding principles.

TEN PRINCIPLES FOR SHARING THE WEALTH
1. Do good to all people, especially to those in the household of faith (Gal. 6:9-10). We want to help meet needs. We offer help, both spiritual and material. For example, we recently could not ignore a family whose allergic baby needed expensive soymilk but had no money to buy it because the husband was unemployed. At the same time, we must figure out ways to help in the longer-term, rather than just continuously giving money.

2. The limit of our help is love. Matthew 5:38-42 suggests that we give to those who either ask for help or simply steal. The limit here is love for that person. If it is not loving to give, then we do not give to the one asking. If we promote greed, dependency or other problems through our help, then it is no longer loving or helpful. But we must not hide behind that limitation as an excuse to remain uninvolved. The command in 1 John 3:17-18 is clear: If we have the world’s goods and see a brother in need, we are to love by action. We should not expect anything in return for our giving.

A corollary from Matthew 5:38-42 is that it is all right if someone takes advantage of us. Many expatriates, particularly the newly arrived, loathe having someone take advantage of them. The main source of this seems to be more rooted in pride (of getting a good deal or of being smart or tough) than in a desire to be a good steward of the resources God has given us. We’re not advocating that Christ’s followers be unwise, but it is right to be generous. We don’t need to bargain to get the absolute lowest price at the market or for street transport. We can give someone more than the going price. We need not be extravagant. But if done in love, such practices can be tremendous witnesses of grace. Still, we should not hesitate to refuse to help when it is not loving to give it.

3. When it comes to helping the poor, give to those genuinely in need. People with other means of support (extended family, access to informal-sector work, non-essential assets that could be sold or pawned) should use those means. 1 Timothy 5:3-16 addresses the specific issue of widows, but we suggest that the principle has wider application. Among Paul’s concerns is that material assistance might give rise to becoming idle (1 Tim. 5:13). Thus, those able to work or who have other legitimate sources of money need no help. This might include selling non-income-producing assets such as televisions, jewelry or nice furniture. We know one unemployed man who sold his motorcycle and bought a bicycle. He used the difference to open a food stall.

Another situation occurred when a close contact lost his job and he could not find another one in the city. He considered moving back to his home village to work on his family’s farm. Our team discussed giving him money so he could stay in the city and so we could continue to share the truth with him. We decided against it, however, based on the above principle. He returned to his village, and we trust God will bring truth to him there.

4. As a general rule, people should support themselves by working. Paul laid down this model in the churches (2 Thess. 3:6-12) and, when feasible, practiced it himself (Acts 18). We applied this principle by having our friend return to his village.

Encouraging people to work promotes dignity and sustainability. We must not create dependence. William Kornfield (1999) identified financial paternalism and its resulting dependency as “one of the greatest threats to the growth of the church worldwide.” In another article (1991) he noted problems stemming from financial paternalism, including financial abuse, jealousy and strife, personal kingdom-building, professionalization of the clergy and lack of initiative in the local church.

Money often makes motives difficult to discern for both givers and receivers. Each believer must depend on God to provide (Phil. 4:19). We should also desire for individuals to have a natural identity and relationship with those they will potentially influence for Christ, including family, friends and neighbors. Someone fully supported by a foreigner will have difficulty establishing such an identity.

5. Related to the fourth principle, foreigners generally should not be the source of work. We must avoid “noodle Christians,” as they are called in Indonesia—named after the popular, inexpensive instant noodles eaten here. We do not want people to simply give verbal assent to the truth in order to benefit materially. Simon, in Acts 8:9-24, was such a man. Peter correctly did not give him what he wanted. We must resist giving people what they want so they will follow us or be part of our ministry.

Another temptation is trying to “jumpstart” a ministry by hiring national believers and supporting them financially. This often occurs in low-income countries where a national worker can be supported at a fraction of the cost of sending an expatriate family to the field. National believers often can minister more effectively, as they do not face linguistic and cultural barriers.

Despite potential benefits, we believe this practice should be limited. Scripture reveals little or no precedent for it. It is often not sustainable long-term. It also raises difficult questions among the very people these hired nationals are trying to minister to, since these workers often do not have a natural identity among the people they are trying to reach. Our observation is that often such folks are given a “cover” such as running a computer school, managing a language course or setting up a small business. Casual observation by the people in the community reveals that this person cannot possibly be making enough money from this “identity” to support his or her lifestyle. Community people who figure out that this person has funding from elsewhere become suspicious and harder to reach.

The practice of hiring nationals lacks sustainability. We have seen national workers with various agencies lose their source of (foreign) support, then struggle to find work to provide for themselves and their families. Often it is difficult for them to find secular jobs because they gave their prime years to ministry and are too old for most jobs. Their skills may have eroded. Bitterness can result. Setting deadlines at the launch of a ministry for ending support helps avoid this problem. Perhaps a better way is to not begin the support in the first place.
While Jesus and Paul made it clear that a minister is worthy of his wages (Luke 10:7; 1 Tim. 5:17-18), both seem to put the responsibility for payment on those being ministered to, not a mentor or leader. Jesus did not provide for the seventy as he sent them out. Nor did Paul provide for Timothy. This practice is also advanced in Galatians 6:6 and in Hebrews 13:16-17.

Paul’s example of receiving support from other churches in a pioneering endeavor is evident in 2 Corinthians 11:8. He actually had a right to support from the Corinthians, but voluntarily did not invoke that right (1 Cor. 9:12) to avoid accusations that he was profiteering from ministry.

6. Believers who are recipients of our giving must understand that what they receive is indeed grace and not something deserved or earned. This supports a proper self-concept as found in Ephesians 2:1-10: “You were dead in your transgressions…but God, being rich in mercy…by grace you have been saved.”

Understanding who we are (formerly dead in our sins, now made alive by God’s magnificent love) helps us grasp and appreciate his grace, expressed in many ways. Thus, the receiver must not expect or demand the gift but, instead, understand that whatever is received is grace and is hence at the giver’s discretion. If the giver chooses to change or stop the giving, no grounds exist for anger or disappointment.

A woman our team helped by providing short-term secretarial work became upset and moved away when the job ended. Apparently she expected help indefinitely. She could not understand that our Indonesian team had extended grace to her, and that the team had no obligation to continue. Again, a clear deadline in advance helps avoid bitterness or anger.

Related to this is the need for contentment and thankfulness. Key passages include Philippians 4:10-12, 1 Timothy 4:1-4, 1 Thessalonians 5:16-18 and 1 Timothy 6:6-8. The Holy Spirit helps believers understand this lesson. We should regularly bring people to the scriptures and pray that they truly understand grace and are thankful.

7. Those receiving grace should extend grace. We should help the recipients of material grace to, in turn, give grace to others. Giving is literally the heart of the matter. We should offer opportunities for those of the faith to give. Paul provides the reason why in Philippians 4:17: “Not that I am looking for the gift, but what may be accredited to your account.” Simply put, giving is good for the giver.

Other pertinent verses are 2 Corinthians 9:6-8, which describes the principle of cheerful giving and the Macedonians’ example in 2 Corinthians 8, in which poor people gave beyond their means. We have seen many such examples in the life of our team leader and his family. He is supported entirely by Indonesian donors, but often his funds are insufficient. Still his family is exceedingly generous, allowing people to stay in their home and transporting their guests at no cost.

8. It is good for foreign funds to be given through trusted nationals. Acts 11:29-30 offers a scriptural example when the church in Antioch (mostly Gentiles) sent a gift to Jerusalem (mostly Jews), by way of Barnabas and Saul (Jews whom the church in Antioch trusted). Those in Antioch sending the gift may have thought it would be better received were it delivered by Jews, instead of Gentiles. It’s not necessary to build a doctrine from this case, but pragmatically it has appeal.

We find it helpful for an Indonesian believer to meet the person seeking help, ask questions and determine the need. Sometimes it can be determined that no real need exists. Other times, our friend can help determine an appropriate form of aid. If assistance is warranted, it comes from the Indonesian’s hand, not directly from us, and we then repay our friend. Our ministry team has a “Love Project” used for providing assistance in emergencies. We join Indonesians on our team in giving to this fund.

9. Generally, loans are not to be used. In Proverbs 22:7, we find, “the borrower is servant to the lender.” Loaning money puts the person receiving the loan at a disadvantage in the relationship. Such a scenario is not conducive for sharing truth or helping that person grow in faith. In addition, loans are a good way to damage relationships. If the borrower is unable or unwilling to repay according to the loan conditions, embarrassment, fear or avoidance of repayment may move the person to withdraw from the relationship.

From our observation, experience and scriptural conviction, we have opted to not loan money in all but very unusual circumstances. If needs exist, we give. If a situation arises where we cannot or should not give, we do not help financially. Romans 13:8 implies we are to avoid debt if possible. Neither should we put others in our debt.

10. Giving in-kind rather than cash may be preferred, particularly amid concerns about how the money might be used. Such giving is implied in James 2:15-16, in meeting basic needs such as clothing and daily food. Such assistance is often more difficult, requiring time and effort to purchase and deliver the goods. This approach, however, may provide greater opportunities for deepening the relationship since it may call for repeat visits to the receiver’s home to deliver the aid. Our children have often experienced the joy of giving by helping to buy, wrap and deliver gifts for children in a nearby orphanage. Giving money would be easier, but we gain much from the relationships built by such visits.

Other types of gifts in-kind might include offering time, perhaps to teach English. We have a weekly English club for factory workers. We do not present the gospel during this time, nor do we generally discuss spiritual issues. It is a time to serve and further build relationships. Other avenues of giving time include offering advice and consultation related to our fields of expertise. I have an economics and finance background and can offer help in handling money and evaluating projects. This is a useful, valuable way to help without offering direct financial assistance. I often do this for mosques, schools and other local groups.

CONCLUSION
It is imperative that each of us comes to the scriptures and decides before God what to do in specific cases. Scripture provides guiding principles and the Holy Spirit leads us. Thus, what we conclude may differ from what another concludes. We must give freedom, within the explicit commands of Scripture, for others to do different things.

We have found these principles helpful in many situations. Our presentation may be considered idealistic. We have made mistakes and have learned as we have gone along. We have also had help and input from others as we have sought to determine what to do. We hope these principles will help readers be effective stewards in a very needy world.

References
Allen, Wayne. 1998. “When the Mission Pays the Pastor.” Evangelical Missions Quarterly. 34 (April): 176-81.

Kornfield, William. 1999. “Results of Paternalism and Some Viable Solutions.” Philadelphia Consultation on Dependency and Self-Reliance. November 19-20. Online . Accessed March 22, 2004.

_____. 1991. “What Hath Our Western Money and Our Western Gospel Wrought?” Evangelical Missions Quarterly. 27 (July): 230-37.
Ott, Craig. 1993. “Let the Buyer Beware.” Evangelical Missions Quarterly. 29 (July): 286-91.

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Since 1996 Rianto and Ratna (pseudonyms) and their sons have worked with an Indonesian team ministry to factory workers. Rianto teaches economics at an Indonesian university.

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