New Age Movement: Tithing and Offering Replaced by Economic Empowerment at the Expense of Congregants - Coursework Example

New Age Movement: Tithing and Offering Replaced by Economic Empowerment at the Expense of Congregants School Affiliation: New Age Movement: Tithing and Offering Replaced by Economic Empowerment at the Expense of Congregants Introduction Contemporary religion has given rise to the New Age Movement which has been explained as “A new spiritual awakening in human culture” (Redford, 1995, p.xv) which depicts the development of a new world view that is more complete, and which reveals the real purpose of human life. The New Age Movement is believed to represent the “rediscovery of a lost sacredness in the world and human society” (Hunt, 2005, p.153). The tithe is the tenth of one’s income that is devoted to God, and an offering is what an individual gives after paying the tithe. According to the Bible, tithes and offerings given in the right spirit, are sure to reap bountiful rewards for the person (Standish, 1997). However, the New Age Movement believes that rather than continuing with the practice of tithes and offerings, Churchs’ congregations need to economically empower those who need financial assistance. Thesis Statement: The purpose of this paper is to investigate New Age Movement, and discuss economic empowerment by congregants, instead of tithing and offerings. Discussion The term New Age Movement is used for a broad spectrum of spiritual expression increasingly adopted since the late 1980s. It is not merely an extension of the new religions of the 1960s and the 1970s, but also has roots in spiritualism and occultist pratices, which were prevalent in western Europe and north America in the mid- to late-nineteenth century, and were restricted to particular groups. The movement believes in an essential “truth” and unity. Self-development, the higher self and the perfect inner life are emphasized on, for a way of life that is “optimistic, celebratory, and utopian, with a spiritual form of humanism” (Hunt, 2003, p.133). One of the perspectives about the movement is that it displays cult-like characteristics, employing a range of values that are in opposition to traditional culture (Hunt, 2005). The New Age Movement fills a spiritual vacuum, and satisfies the need for meaning which traditional religions can no longer provide and is in alignment with contemporary culture (Heelas, 1996). Individualistic religious experience is emphasized on, as against a reliance on the systematized beliefs of traditional religion. Further, there is a great deal of toleration of other religions, with a strong foundation in theosophy and the belief that all religions are based on an essential, common truth. The New Age Movement focuses on man’s potential (Hunt, 2005) related to holistic philosophies which consider the mind, body and spirit as the basic constituents of human beings; hence, a spiritual rather than a psychological foundation underlines the movement. Alternative healing is believed in, and various organizations provide services to individuals to improve their quality of life in different ways. The New Age Movement is distinctive in that it stresses on the interior life, and finding one’s true self is emphasized on, rather than “oppressive and corrupting socialized identities” (Hunt, 2003, p.135). There is a postmodern anticipation of a new world order, with an optimistic philosophy that the self can be improved and empowered, and that the self itself is sacred. Perspectives on Tithing and Offering The Bible speaks on money matters which is an important facet of life. The fundamental principle of the tithe as one-tenth of the increase of produce of the ground or livestock, was the Israelites’ recognition that “all their possessions ultimately belonged to God” (Davis, 1987, p.86). God’s ownership was thus acknowledged through the tithe, with the surrender of the tenth symbolizing the sanctifying of the whole, since the focus of Mal 3:10 is on the whole tithe. There are various reasons why some Christians do not tithe or give offerings. Tithing is believed to be legalistic, although tithing appeared in the Bible long before the Law was given to Moses; tithing is believed to be Old Testament, and “Grace giving” is considered to be the better method; the belief that debts need to be cleared before tithing is undertaken; being unable to tithe due to lack of adequate income; and dissatisfaction with the way the Church spends the tithing and offerings (Davis, 1987). Scripture views the tithe as money belonging to God, and any failure in giving tithe is equivalent to defrauding God. At the same time, scriptural principles require that “every Church be accountable unto God for disbursement of its monies” (Davis, 1987, p.92). Money is sacred trust, hence every Church is required to handle its finances for the right purposes. The reasons for tithing are to glorify God, to express love for Jesus, to receive the blessings that God desires to give, to grow in Faith, and to support the ministries of the local Church. In the New Testament, the five unique characteristics of Christian giving are: generous, sacrificial, voluntary, cheerful and systematic. All the different aspects of the believer’s life are involved in Christian stewardship, including “his money, his talents, his energy, his family, his business, his home, etc.” (Davis, 1987, p.92). Hence, tithing is only one part of an individual’s accountability to God. The New Age Movement: Economic Empowerment of the Deprived Sections The New Age Movement does not believe that tithing will directly empower those who need assistance. Optimal improvement of the self is a basic tenet of the movement; hence supporting others towards self empowerment and empowerment of identity through economic empowerment, helps realize the actual purpose of human life. Empowerment would help to magically transform the visions and dreams lying within others’ inner self, by guiding them to move beyond limiting beliefs (Heelas, 1996). According to Schlemmer (2008), the personal aspirations for spiritual re-inforcement of Congregants are now being acknowledged and prioritised, due to greater assertiveness displayed by all categories of people in market economies over recent decades. The most established mainstream Churches including Catholic, orthodox and Jewish ministries have responded towards the Congregants needs. The differentiation between Pentecostal and mainstream congregations in present-day urban society have blurred and combined with one another. The New Age Movement involves congregants who wish to live their faith by means of helping the poor through revitalizing their neighborhoods, rather than feeding them or directing them to shelters for the homeless. Groups from religious places of worship from all faiths as well as inter-religious coalitions are working towards programs for eliminating poverty from the roots, rather than apply temporary measures. Reese & Clamp (2000. p.1) assert that “deeply held religious values can be a powerful force for change”, to establish sustainable economic development initiatives, attract investments, develop wealth, and encourage entrepreneurship. To initiate development projects, the congregants and groups from faith-based institutions form non-profit community development corporations (CDC), or join forces with “an existing CDC, foundation, local government, or other faith-based institution” (Reese & Clamp, 2000, p.3). In low-income communities, religious institutions form a stable guiding light, providing a facility that is controlled by the people in decaying communities who are otherwise deprived of all other basic rights of citizenship such as the right to vote. The Church perpetuates culture identity while building community (Sherman, 1997). Congregations which are dedicated to help broken people and revitalize broken places, introducing hope and empowerment, they also help to counter the street culture with decent culture. Hence these congregations are known as “Restorers”. Four ways in which Restorers reinforce decent culture are: “they strengthen families, shore up neighbourhood schools, expose the myths of the consumerist gospel, and break through the demographic isolation of the ghetto” (Reese & Clamp, 2000, p.17). To alleviate the problem of chronic dependency and to empower those living in poverty, the Restorers use the method of “responsible caring”. This does not promote the entitlement mindset, and helps the needy in ways that promote self-sufficiency (Sherman, 1997). The congregation must value the opportunities for outward focus, rather than an inward one upon its own members, in undertaking community economic development initiatives. Moreover, “communities do not need workers, they need work” (Reese & Clamp, 2000, p.18). In community ministries which are open or public ministries, there is a focus on the community as well as the congregation. The congregation of the church may combine efforts with other community organizations. A more democratic leadership in the community is facilitated by the church adopting a community-building approach. Community norms, networks and the neighborhood effects directly impact urban poverty and unemployment. A study conducted by Case & Katz (1991) indicated that using appropriate control for individual characteristics such as race, gender, education, and other factors, youths whose neighbors attend church are employed, less likely to use drugs, and less likely to engage in criminal activity. That is, churchgoing impacts the behavior and life of others living in the same environment. According to Ammerman (1997), there are four typical ways in which church congregations involve themselves in out-reach and assistance for the deprived. Civic-oriented congregations work hard to be good, cooperative citizens of the community; they focus on individual citizenship, which is completely different from the corporate action of the activist group. Activist congregations adopt advocacy and change to be good citizens. The congregation with sanctuary orientation is the most otherworldly, seeking help in protecting members of the community from the world’s temptations and prepare them for a future, mainstream life. The congregation with evangelist orientation sees the church as an agent for bringing about changes in individual lives. Conclusion This paper has highlighted the New Age Movement, and investigated economic empowerment by congregants, instead of tithing and offerings. It was found that the movement fosters improvement and empowerment of the self and of others. There is a great reliance on oneself, and an emphasis on self development, higher self and perfect inner life, with a spiritual life that is celebratory and optimistic. These concepts are fostered in others also. Church congregations who have adopted the New Age Movement, find challenging tasks among the economically and socially deprived groups living in deteriorating communities. Congregations extend help in various empowering ways to those in need, and help them to develop for themselves a better future. References Ammerman, N.T. & Farnsley, II.A.E. et al). (1997). Congregation and community. New Brunswick, New Jersey: Rutgers University Press. Case, A.C. & Katz, L.F. (1991). The company you keep: the effect of family and neighborhood on disadvantaged youths. Research Paper. Retrieved on 25th November, 2009 from: http://time.dufe.edu.cn/wencong/katz/icynber3705.pdf Davis, G.B. (1987). Are Christians supposed to tithe? Criswell Theological Review, 2(1): 85-97. Heelas, P. (1996). The New Age Movement: The celebration of the self and the sacralization of modernity. Massachusetts: Wiley-Blackwell. Hunt, S. (2005). Religion and everyday life. The United States of America: Routledge. Hunt, S. (2003). Alternative religions: a sociological introduction. The United States of America: Ashgate Publishing Ltd. Redford, H. (1995). The Celestine prophecy: An experiential guide. New York: Warner Books. Reese, T.D. & Clamp, C.A. (2000). Faith-based community economic development: Principles and Practices. Public and Community Affairs Department, Boston. Retrieved on 25th November, 2009 from: http://www.bos.frb.org/commdev/faith/ced.pdf Schlemmer, L. (2008). Dormant capital: The Pentecostal movement in South Africa and its potential social and economic role. Center for Development and Enterprise. Retrieved on 25th November, 2009 from: www.cde.org.za/attachment_view.php?aa_id=221 Sherman, A.L. (1997). Restorers of hope. Wheaton, Illinois: Crossway Publications. Standish, R.R. (1997). Tithes and offerings: Trampling the conscience. Virginia: Hartland Publications. Read More