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(In Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century

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(In Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 8-2021 Blessed Are the Poor (in Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century Jacob D. Hayden Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the Ancient History, Greek and Roman through Late Antiquity Commons Recommended Citation Hayden, Jacob D., "Blessed Are the Poor (in Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century" (2021). All Graduate Theses and Dissertations. 8181. https://digitalcommons.usu.edu/etd/8181 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. BLESSED ARE THE POOR (IN SPIRIT): WEALTH AND POVERTY IN THE WRITINGS OF THE GREEK CHRISTIAN FATHERS OF THE SECOND CENTURY by Jacob D. Hayden A thesis submitted in partiaL fuLfiLLment of the requirements for the degree of MASTER OF ARTS in Ancient Languages and CuLtures Approved: _______________________ _____________________ Mark Damen, Ph.D. Norman Jones, Ph.D. Major Professor Committee Member _______________________ ______________________ Eliza Rosenberg, Ph.D. Patrick Q. Mason, Ph.D. Committee Member Committee Member ________________________________ D. Richard CutLer, Ph.D. Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © Jacob D. Hayden 2021 All Rights Reserved iii ABSTRACT Blessed Are the Poor (in Spirit): Wealthy and Poverty in the Writings of the Greek Christian Fathers of the Second Century by Jacob D. Hayden, Master of Arts Utah State University, 2021 Major Professor: Dr. Mark Damen Department: History This paper examines how Greek Christian authors engaged with the topics of poverty and wealth during the second and third centuries CE - a period of major transition for the Christian movement. Beginning with the Antilegomena of the Greek New Testament (c. 90 - 120), this study traces these themes through the works of the Apostolic Fathers, including Clement of Rome (c. 35 - 99), Ignatius of Antioch (c. 34 - 108), and Polycarp of Smyrna (c. 69 - 155). It then addresses to the apologetic authors Justin Martyr (c. 100 - 165) and Irenaeus (c. 130 - 202). In the works of all these authors, “the poor” were considered to be a theologically privileged class. However, this status came to be questioned by Clement of Alexandria (c. 150 - 215), whose work Quis Dives Salvetur is demonstrated to have fundamentally deviated from the traditional understanding of wealth and poverty. Clement eschewed the notion of an inherently “blessed” class of the poor in order to make Christian doctrine welcoming to more iv wealthy individuals. Clement’s work altered part of the character of Christian theology, but in doing so, he helped the movement expand throughout the Roman Empire. (81 pages) v PUBLIC ABSTRACT Blessed Are the Poor (in Spirit): Wealthy and Poverty in the Writings of the Greek Christian Fathers of the Second Century Jacob D. Hayden, Master of Arts This paper examines how Greek Christian authors engaged with the topics of poverty and wealth during the second and third centuries CE - a period of major transition for the Christian Church. Beginning with the latest documents in the Greek New Testament (c. 90 - 120), this study traces these themes through the works of the Apostolic Fathers, including Clement of Rome (c. 35 - 99), Ignatius of Antioch (c. 34 - 108), and Polycarp of Smyrna (c. 69 - 155). It then addresses to the apologetic authors Justin Martyr (c. 100 - 165) and Irenaeus (c. 130 - 202). In the works of all these authors, “the poor” were considered to be a privileged class in the eyes of God. However, this status came to be questioned by Clement of Alexandria (c. 150 - 215), whose work The Rich Man’s Salvation is demonstrated to have fundamentally deviated from the traditional understanding of wealth and poverty. Clement eschewed the notion of an inherently “blessed” class of the poor in order to make Christian doctrine welcoming to more wealthy individuals. Clement’s work altered part of the character of Christian theology, but in doing so, he helped the movement expand throughout the Roman Empire. vi As he was setting out on a journey, a man ran up and knelt before him, and asked him, “Good Teacher, what must I do to inherit eternal life?” Jesus said to him, “Why do you call me good? No one is good but God alone. You know the commandments: ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.’” He said to him, “Teacher, I have kept all these since my youth.” Jesus, looking at him, loved him and said, “You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” When he heard this, he was shocked and went away grieving, for he had many possessions. Then Jesus looked around and said to his disciples, “How hard it will be for those who have wealth to enter the kingdom of God!” And the disciples were perplexed at these words. But Jesus said to them again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” They were greatly astounded and said to one another, “Then who can be saved?” Jesus looked at them and said, “For mortals it is impossible, but not for God; for God all things are possible.” Mark 10:17-31 (NRSV) vii CONTENTS Page Abstract ............................................................................................................................. iii Public Abstract ................................................................................................................... v Frontispiece ....................................................................................................................... vi Chapter I: Introduction & Historiography ......................................................................... 1 Chapter II: “Blessed Are the Poor” .................................................................................. 21 Chapter III: “Blessed Are the Poor in Spirit” .................................................................. 50 Bibliography .................................................................................................................... 70 Chapter I: Introduction & Historiography Concerning the issues of wealth and poverty, Jesus of Nazareth left such radically clear instructions that some later Christians had to assume that they were not, in fact, clear. Was the basic meaning of the story of Jesus and the Rich Man - that one should give up all his wealth and give it to the poor - actually the position of God?1 At the most elementary level, Jesus is saying it is basically impossible for a rich person to go to heaven. There does not seem to be much room for debate here: it is bad to be rich. But within mere decades, two distinct traditions had developed to explain what the words of Jesus of Nazareth really meant: one insisted that Jesus meant exactly what he said, while the other argued that something deeper had to be at play. It is an overstatement to say that the Gospel of Luke and the Gospel of Matthew each belong exclusively to these two traditions: nevertheless, their different versions of the beatitudes do demonstrate the division aptly. In Luke’s version, taken at its simplest meaning, Jesus seems to be indeed talking about those who literally do not have wealth or resources: Then he Looked up at his discipLes and said: “BLessed are you who are poor, for yours is the kingdom of God. “BLessed are you who are hungry now, for you wiLL be fiLLed. “BLessed are you who weep now, for you wiLL Laugh. “BLessed are you when people hate you, and when they exclude you, reviLe you, and defame you on account of the Son of Man. Rejoice in that day and Leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. “But woe to you who are rich, for you have received your consolation. “Woe to you who are fulL now, for you wiLL be hungry. “Woe to you who are Laughing now, for you wiLL mourn and weep. “Woe to you when alL speak welL of you, for that is what their ancestors did to the false prophets.”2 1 Mark 10:17-31 2 Luke 6:20-26 (NRSV) 2 But according to Matthew, what is really at issue is a poverty of the spirit and a desire for righteousness: Then he began to speak, and taught them, saying: “BLessed are the poor in spirit, for theirs is the kingdom of heaven. “BLessed are those who mourn, for they wiLL be comforted. “BLessed are the meek, for they wiLL inherit the earth. “BLessed are those who hunger and thirst for righteousness, for they wiLL be fiLLed. “BLessed are the merciful, for they wiLL receive mercy. “BLessed are the pure in heart, for they wiLL see God. “BLessed are the peacemakers, for they wiLL be calLed chiLdren of God. “BLessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “BLessed are you when people reviLe you and persecute you and utter alL kinds of eviL against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.”3 While there is significant debate, many scholars of the historical Jesus argue that Jesus was a prophet who preached of a coming apocalypse, during which God would intervene in human history to right the manifold wrongs facing the Jewish people.4 In this context, with God about to enter the world at any moment and turn society on its head, Jesus’ command to forsake worldly wealth and devote oneself to helping the poor made perfect sense.5 As Christianity developed after his death, however, this view began to change quickly.
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