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  • Wealth and Poverty in Early Church and Society
  • Edward Smither
Susan R. Holman , editor. Wealth and Poverty in Early Church and Society. Holy Cross Studies in Patristic Theology and History Grand Rapids, MI: Baker Academic, 2008 Pp. 320, $32.99.

An initial product of the Holy Cross Studies in Patristic Theology and History series, the volume comprises the work of a group of international scholars who approach the question of wealth and poverty through the lenses of various disciplines, including New Testament, history, papyri studies, and theology. Though the study is limited to the Eastern church—clearly communicated in the preface and introduction but not in the book's actual title—the work is also organized geographically as wealth and poverty are explored in Jerusalem (Part One), Egypt (Part Two), and Constantinople, Cappadocia, and Byzantium (Parts Three and Four). Chronologically, the volume begins in the New Testament period and stretches well into the middle ages, while a final section (Part Five) is devoted to contemporary application of patristic thought.

What are the weaknesses of Wealth and Poverty? Though the volume accommodates the diverse work and training of eighteen scholars, some of the articles—especially Chapters Three and Four—are so brief that their arguments are somewhat underdeveloped. In the final section on "Patristic Studies for Today," Brian Matz (Chapter Eighteen) succeeds in establishing a coherent connection between [End Page 680] patristic thought and modern Catholic social thought. In contrast, Timothy Patista's effort in Chapter Seventeen to link Basil's philanthropic program with the lending strategies of modern economists Mohamed Yunis and Jane Jacobs is rather disjointed and his treatment of Basil seems to be more of a launching point to discuss modern economic problems. Finally, while the volume is entitled Wealth and Poverty, it seems much more concerned with notions of poverty. Though much of the work does deal with the Fathers' teachings on how the wealthy should treat the poor, it is only in part four ("Wealth, Trade, and Profit in Early Byzantium") that the notion of wealth is considered by itself.

Aside from these concerns, this collection of essays has a number of strengths. Clearly, the study is driven by a serious interaction with key patristic texts addressing wealth and poverty. While a number of the contributors make reference to Clement of Alexandria's Quis dives salvetur? (Who is the Rich Saved Person?), Van den Hoek (Chapter Five) offers an especially insightful overview of this work. All but one article in part three examines John Chrysostom's thought and approach to poverty. Brändle (Chapter Nine), in particular, advances the compelling thesis that Chrysostom's reading of Matt 25.31–46 is what frames John's overall theology. Through his study of the Byzantine liturgy, particularly that of Basil, Constantelos (Chapter Thirteen) offers some helpful insights into the patristic idea of philanthroōphia. Also, Laiou (Chapter Sixteen) shows the developing view on merchants and business from the fourth to eleventh centuries by carefully examining hagiographical texts. Finally, arguably the most intriguing source work was done by Serfass (Chapter Seven), who offers a colorful commentary on the Egyptian church's care for widows by analyzing some relevant papyri.

A second area of notable strength in Wealth and Poverty is that a concerted effort was made to define poverty in the patristic period. Setting aside modern presuppositions, Buell (Chapter Two) discusses the language of poverty in early Christianity and considers how the poor were treated in texts like the Didache, 1 Clement, and the Shepherd of Hermas. Brakke (Chapter Six) begins his article by distinguishing between monastic voluntary poverty—most notably through renunciation of private property—and involuntary poverty. In short, Brakke shows that the cenobitic system actually protected monks from economic vulnerability, something that anchorites like Antony were more likely to face. Brakke concludes by analyzing Evagrius Ponticus's counsel for such poor monks. Mayer's article (Chapter Ten) also raises the question of voluntary and involuntary poverty. By examining the cases of Olympia and Flavian, Mayer shows that these wealthy ascetics who had renounced the world, continued to live comfortably and have access to material resources. Thus, they were distinct from those who were "structurally...

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