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The Weak to Shame the Wise: The Critical Role of the Poor in the Growth of the Church

This excerpt from When Helping Hurts shows how Paul and James’ words about the poor were more than mere instruction for the early Church. They were prophetic for how the Church would grow—not just in the first centuries, but even until now.

An Army of Outcasts

Given the focus of Jesus’ ministry, carried on through His body, it is not surprising that James makes the following observation about the early church: “Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?” (James 2:5). Similarly, Paul drives this point home in his letter to the very unlovely Corinthian church when he says:

“Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him.” (1 Cor. 1:26–29)

Commenting on these passages, Mark Gornik, a theologian, pastor, and community developer in the United States, says, “Here then from both James and Paul is a central witness drawn from all of Scripture: God has sovereignly chosen to work in the world by beginning with the weak who are on the ‘outside,’ not the powerful who are on the ‘inside.’” [1]

The claim here is not that the poor are inherently more righteous or sanctified than the rich. There is no place in the Bible that indicates that poverty is a desirable state or that material things are evil. In fact, wealth is viewed as a gift from God. The point is simply that, for His own glory, God has chosen to reveal His kingdom in the place where the world, in all of its pride, would least expect it, among the foolish, the weak, the lowly, and the despised.

It is strange indeed to place the poor at the center of a strategy for expanding a kingdom, but history indicates that this unconventional strategy has actually been quite successful. Sociologist Rodney Stark documents that the early church’s engagement with suffering people was crucial to its explosive growth. Cities in the Roman Empire were characterized by poor sanitation, contaminated water, high population densities, open sewers, filthy streets, unbelievable stench, rampant crime, collapsing buildings, and frequent illnesses and plagues. “Life expectancy at birth was less than thirty years—and probably substantially less.” [2] The only way for cities to avoid complete depopulation from mortality was for there to be a constant influx of immigrants, a very fluid situation that contributed to urban chaos, deviant behavior, and social instability.

Rather than fleeing these urban cesspools, the early church found its niche there. Stark explains that the Christian concept of self-sacrificial love of others, emanating from God’s love for them, was a revolutionary concept to the pagan mind, which viewed the extension of mercy as an emotional act to be avoided by rational people. Hence, paganism provided no ethical foundation to justify caring for the sick and the destitute who were being trampled by the teeming urban masses. In contrast, Stark notes:

“Christianity revitalized life in Greco-Roman cities by providing new norms and new kinds of social relationships able to cope with many urgent urban problems. To cities filled with the homeless and impoverished, Christianity offered charity as well as hope. To cities filled with newcomers and strangers, Christianity offered an immediate basis for attachments. To cities filled with orphans and widows, Christianity provided a new and expanded sense of family. To cities torn by violence and ethnic strife, Christianity offered a new basis for social solidarity. And to cities faced with epidemics, fires, and earthquakes, Christianity offered effective nursing services.”[3]

God’s kingdom strategy of ministering to and among the suffering was so powerful that other kings took note. In the fourth century AD, the Roman Emperor Julian tried to launch pagan charities to compete with the highly successful Christian charities that were attracting so many converts. Writing to a pagan priest, Julian complained, “The impious Galileans [i.e., the Christians] support not only their poor, but ours as well, everyone can see that our people lack aid from us.”[4]

As Christianity expanded across the Roman world, the urban poor were on center stage of the drama. And the same is true today. Historian Philip Jenkins documents that Christianity is experiencing explosive growth in Africa, Latin America, and parts of Asia, regions of the world often called the “Majority World.” For example, by 2025, in terms of numbers of adherents, Africa will have replaced Europe and the United States as the center of Christianity. By 2050, Uganda alone is expected to have more Christians than the largest four or five European nations combined. And like the early church, the growth in the church in the Majority World is taking place primarily with the poor on center stage. Jenkins observes: “The most successful new denominations target their message very directly at the have-nots, or rather, the have nothings.”[5]


You’ll find When Helping Hurts and many other books on Christian leadership on Faithlife Ebooks’ leadership and finance page.

Taken from When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor… And Yourself by Steve Corbett and Brian Fikkert (©2014). Published by Moody Publishers. Used by permission. 2014.

1. Gornik, Mark R. To Live in Peace: Biblical Faith and the Changing Inner City (Grand Rapids, Mich.: Eerdmans, 2002), 73.
2. Stark, Rodney. The Rise of Christianity: A Sociologist Reconsiders History (Princeton, N.J.: Princeton Univ. Press, 1996), 155.
3. Ibid., 166
4. Ibid., 84
5. Philip Jenkins, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford Univ. Press, 2002), 92.
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Written by Logos Staff