As a result of the economic and political situations in England ―many Methodists rose up the economic scale from poverty to modest affluence‖(Hiatt 2008:48). Wesley‘s sermon on the use of money, especially the two aspects on gaining and saving all you can, made a lot of sense in this period of political and economic turmoil in England. Wesley opposed the capitalistic ideology that was used to exploit people. He was against excess wealth, and at the same time, denounced excess sleep and all forms of self-aggrandisement as faithless stewardship of God‘s creation. Wesley advocated for a work ethic (as emphasised in Genesis 3:19) and did not see money as evil in itself but how it is used. This work ethic principle is derived from Christian virtues that are found in the love of God and neighbour inclusive in the agenda of holy living includes ―frugality, industry, honest sobriety and generosity‖ (Hiatt 2008:49) see also (Jennings 1990: 102).
Wesley‘s third rule (Give all you can) is against accumulation of wealth beyond one‘s need. The fact that Wesley was against wealth accumulation proved not easy, even to many prosperous Methodists who were left uncertain that their wealth can open the door to sin. The minutes of Conference of 1766 indicate that ―many of the Methodists became rich and were lovers of the present world‖(Outler 1964:238). As a result, those members who became rich merely ignored Wesley‘s message. But it became one of the greatest worries for John Wesley as he doubted about the future of Methodism (Hiatt 2008:49). This situation is clearly shown towards the end of his ministry, especially on 16 April 1783 when he preached from 1Timothy 6:9 on the snares of riches. Again on 17 October 1787, he repeated preaching against the ―Snare of riches in possession‖ from Psalm 73:12 in his sermon, ―On God‘s Vineyard‖. In 1788, sermon 108 on riches was printed, and shortly before his death in 1791 he wrote, ―the danger of increasing riches‖ sermon 131 (Jackson1872:516-17). Wesley addressed this theme of wealth throughout his ministry as he taught on salvation.
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All of Wesley‘s sermons and writings against riches demonstrate his perspective on ―surplus amassing as a result of discontentment,‖ on what Hiatt (2008:50) called ―Wesley‘s inventory of sins of praxis.‖ Wesley placed it on par with the sins of adultery and murder, and considered the danger of riches as a snare or a trap of the devil that deters Christians‘ hope of salvation. Wesley also disputed the well-liked idea asserted by Puritans, that ―honestly earned wealth was a sign of divine favour‖(:50). The researcher also subscribes to the idea that the most radical point for a Wesleyan view of economics and relevance today is that ―the stewardship of wealth and possessions is based on humanity acting as stewards on behalf of God who is the owner of everything.‖ As entrusted by God humanity should therefore take care of God‘s possessions not for self-aggrandisement but for the good of others. (Jennings 1990:231; see also Hiatt 2008:50).
In the MCZ, the prosperity gospel can be traced back to the founder of Methodism, John Wesley, and his teaching on ‗the use of money‘ (James 2014:140). The sermon on the use of money by Wesley reflected the way he actually lived. In his time, in the eighteenth century, inflation was not a problem. Wesley planned how he was going to spend his money on personal needs. He maintained the same amount on himself even when his personal income increased because of the sale of his books. Most of his income was used to relieve the poor and to spread the Methodist movement. When tax was imposed on household articles of gold and silver, Wesley said, he had ―two silver teaspoons in London and two in Bristol‖. These were all the plate (meaning silver and gold cutlery or plates) that he had at that moment and he vowed not to buy any more while so many around him were in need of bread (Sugden 1921:310). He further claimed that, he sought the witness of God that his actions become more than what he teaches as he ―gain, save, and give all he can‖ (: 311).
In the sermon ‗The Use of Money‘, Wesley taught ‗gain all you can, save all you can and give all you can‘. Wesley‘s theology about money provides the foundation and explains the way in which the MCZ applies its teachings about money. Hence there were positive and negative responses towards the prosperity gospel by the leaders of the church, both laity and clergy, during interviews. White (1987) describes Wesley‘s teaching on money as giving simple, practical guidelines for Christians. His first rule was ‗gain all you can‘, but he cautioned the believers that in the process of gaining all they can, they should do that without hurting their souls, minds and body, and even the souls, minds and body of their neighbours.
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He advised people not to work in employment that will pollute the environment and endanger their lives. For Wesley, God calls us to gain all that we can by honest work and working hard and faithfully, to study in order to improve performance, and to use time wisely and well. He advised people not to delay in doing things that need to be done by putting all the strength into the work (James 2014:143).
Having gained all you can by honesty, wisdom and hard work, he also taught on saving all you can by not throwing away valuable possessions and wasting money on luxurious and idle entertainments (James 2014). He encouraged the believers to avoid an extravagant lifestyle by wasting money on very expensive food or drink. For Wesley, it is not only excessive eating or drinking that should be avoided but all those foods that cost a lot more than normal food. He urged people to be content with a plain, wholesome diet. He cautioned on wasting money on expensive clothing or unnecessary jewellery, expensive furniture, costly pictures, and elegant, rather than useful gardens, which can be very wasteful. He encouraged people not to copy their neighbours on these extravagances – instead, they need to follow Christ‘s way. Wesley also hinted on admiration of Worldly people and said that people should not incur expenses that gratify their own pride or seek to be admired by other people. Humanity spends a substantial amount of money on food, clothing and furniture not to satisfy their needs or to look good but to add to their pride. ―Prosperity attracts pride and admiration as such one should not waste money to draw public attention but to look for God‘s praise‖ (Sugden 1921: 320).
For Wesley, indulgence increases desire; the more we indulge, the more we desire. On children, he advised that they should not be spoiled and exposed to luxury. When one dies, he or she should not leave too much money for it can be dangerous to the children. Wealth is like ―arrows or fire‖ that can simply lead to ―spiritual death‖ (James 2014: 145). One can argue that Wesley is saying this because he had no child of his own; perhaps if he had one, he would change his perception on inheritance.
It is not enough to earn all you can and save all you can without the third step: that is, give all you can. For Wesley, one would not have saved anything by only putting money into the bank. For him, burying that money is even better than throwing it into the sea, and banking it is not better than burying it; if you do not use it, you might just as well throw it away (Sugden 1921:323). He viewed humanity as stewards of God‘s possessions, where God has entrusted
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humanity with various valuables which are possessions that belong to God. Since humanity also belong to God, and all earthly possession also belong to God. Therefore, human beings are called to use these possessions in such a way that they are a holy sacrifice, acceptable through Christ Jesus (Romans 12:1).
Wesley provided a three-point guideline for using the goods that God has blessed humanity with. First, one has to buy all that one needs – be it food, clothing and all one needs – for healthy living. Second, one has to provide for wife, children, servants and anybody else who may be a dependant on him or her. Third, if there is anything left, one has to assist fellow Christians who are in need, and the rest should be given to God because you are not using it. These three important points show that for Wesley, one should not only give tithes to God but more than the tithe, as a sacrificial giving of all things that are extra in one‘s life. If one goes for six months without putting on a particular shirt or other type of clothing, then automatically that clothing should be given to those in need (James 2014).
In his sermon, John Wesley advocated for a principle of giving that was attainable and that would inculcate an element of sacrificial giving. This concept was then taught to believers as basic principles to follow and became part of Methodist practices passed on from generation to generation. This was also contextualised to suit different environments. In the MCZ, this concept was enshrined in the Standing Orders (2011:197) where in the Church a member is committed to worship, Holy Communion, prayer, Bible study and responsible giving. In the MCZ, the concept of tithing and sacrificial giving was demonstrated by the first native Christians. They dedicated themselves to the work of building the first Methodist Church structure at Epworth, as recorded in the Rhodesia Methodist Quarterly Review (1963:232):
…Minister we have heard what you say; we knew it would cost a lot of money to have an iron roof on the church, but we did not think it would be so much as £100.00. Still we must have an iron roof cost what it may; we can work for the money--- but let us have an iron roof. See down there in the village I have been building myself a large new hut, and it has a roof of thatch and shall the House of God only have a roof the same as mine? But let it have a roof of iron. See from the picture the church has an iron roof, it is free of debt which means that people have contributed over £200.00 for the building besides making the bricks and now this is a monument of God‘s grace through sacrifices.
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Teaching on giving for the MCZ has a work ethic, is sacrificial and built on generosity without compulsion, and is for the benefit of the church of God for both members and leaders who together with the members are stewards of God‘s possessions. ―Accountability, honesty, integrity, transparency, equality, inclusivity, flexibility and professionalism‖ are the core values guiding this church as seen in its mission statement (MCZ 2016:2).