The Dorean Principle (book): Difference between revisions

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| author = [[Conley Owens]]

| published_date = 2021

| publisher = Self-published, [[FirstLove Publications]]

| copyright = [[wikipedia:Public_domain|Public domain]]

| topics = Christian ministry fundraising and [[wikipedia:Intellectual_property|intellectual property]] issues

}}

'''The Dorean Principle: ''A Biblical Response to the Commercialization of Christianity''''' is a book authored by [[Conley Owens]], pastor of [[Silicon Valley Reformed Baptist Church]] (California, United States of America), that defines the [[Dorean principle]] and makes the arguments for why the Scriptures teach that Christian ministry should be voluntarily supported (co-laboring) and not commercialized/sold (reciprocity). It also deals with the concepts of [[wikipedia:Intellectual_property|intellectual property]], concluding that in legal systems where creators are entitled to copyrights by default (and in a culture where this is the common practice for publishing models, which incentivize copyrighting), that the biblical ethic is for Christians to be putting Christian ministry resources in the [[wikipedia:Public_domain|public domain]].

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=== Jerusalem ===

Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]

Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>''For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.'' (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]

Paul regards the Gentiles as debtors who owe the Jews, yet he treats the collection as an act of worship,[⁠3] demonstrating a mediated obligation, owed primarily to God. For example, he orders that people gather for this offering on the Christian day of worship, the first day of the week (1 Cor. 16:2). Furthermore, he describes the offering with vocabulary (Greek, ''leitourgia'') that indicates a religious service (2 Cor. 9:12; Rom. 15:27). In fact, in 2 Corinthians, offering a primary motivation for participation in the collection, Paul points to the Father’s gift of the Son and the Son’s willing sacrifice of his life (2 Cor. 8:9; cf. 9:13,15). In other words, the Gentiles owe this gift to the Lord and are to offer it by sharing it with his needy servants. It is a religious sacrifice rendered to God rather than to the Jews, just as it generates thanks to God rather than to the Gentiles (2 Cor. 9:11-12).

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This resolves an additional mystery about the book of Philippians: why the "thankless thanks?"[⁠12] That is, Paul writes this letter on the occasion of receiving aid from the Philippians while imprisoned (Phil. 1:14; 4:10), yet not until the very end of the epistle does he directly acknowledge their contribution (Phil. 4:10-20). Even then, rather than highlighting the blessing it is to him personally, he emphasizes his sufficiency without it (Phil. 4:11-13). The notion of colabor illuminates the apostle’s otherwise unexpected behavior. The epistle lacks the typical gratitude of a thank you letter because rather than giving to Paul, the Philippians give primarily to God. The apostle commends them for their faithfulness in the matter of his poverty, but their shared purpose is greater than his own well-being. In the words of David E. Briones:

<blockquote>Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.[⁠13]</blockquote>

<blockquote>''Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.[⁠13]''</blockquote>

[[File:The-Dorean-Principle Figure 4.2.png|thumb|Figure 4.2: Corinthian/Thessalonian Giving vs. Philippian Giving]]

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Paul’s description of the Philippians’ gift as a sacrifice solidifies this mediated obligation.

<blockquote>I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. (Phil. 4:18)</blockquote>

<blockquote>''I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.'' (Phil. 4:18)</blockquote>

While the Philippians render material support ultimately to Paul, the religious term "sacrifice" indicates that—in a more immediate sense—they render it to God. Just as Old Testament Israel sacrificed to God by giving to his priests, the New Testament church often sacrifices to God by giving to his ministers.

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Paul’s most intense defense of his refusal to accept payment appears in 1 Corinthians 9. He presents his decision in the context of Christian liberty (1 Cor. 9:19) and his right to receive support.

<blockquote>If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. (1 Cor. 9:12)</blockquote>

<blockquote>''If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.'' (1 Cor. 9:12)</blockquote>

This has led some interpreters to decide that Paul arbitrates his policy as a matter of personal choice. In other words, it appears as though he has a permissive license to accept payment in return for his preaching but for noble reasons rejects it. At least two considerations should lead us to dismiss this claim.

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First, to say that Paul goes beyond what is required of him is to identify a good course and a better course, and to declare that both are sufficiently pleasing to God. This idea is known as supererogation and runs contrary to the teaching of the Bible. The Lord does not require a minimum bar but perfection (Matt. 5:48). While God may require different things of different people given their strengths and circumstances, each person must serve the Lord as best he is able. Moreover, Jesus summarily dismisses this notion of supererogation when he points out that no servant of God will be able to say he has done more than was required.

<blockquote>So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ (Luke 17:10)</blockquote>

<blockquote>''So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’'' (Luke 17:10)</blockquote>

If one cannot do more than their duty, we can rule out the idea that it would be acceptable for Paul to accept payment but better for him to reject it.

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In 1 Corinthians 9:15-19, Paul lists several reasons for rejecting Corinthian funds, beginning with his desire to maintain grounds for boasting.

<blockquote>But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. (1 Cor. 9:15)</blockquote>

<blockquote>''But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.'' (1 Cor. 9:15)</blockquote>

Of course, boasting in himself would contradict the message of Paul’s epistle (1 Cor. 1:29; 3:21; 4:7). As he writes, "Let the one who boasts, boast in the Lord" (1 Cor. 1:31; cf. 1 Cor. 15:31). If Paul’s boasting rests in the Lord independent of himself, then it resides there unthreatened, secure in an unchanging God. Yet, all the same, he declares that an acceptance of money would jeopardize his boasting, a fact he confirms in 2 Corinthians 11:7-10. In this same context he repeats the aphorism to "boast in the Lord," explaining that he boasts in the ministry God has assigned to him (2 Cor. 10:13-17). In other words, his boast in the Lord is not independent of himself; it has some relation to his ministry. Thus, an alteration to his fundraising practices potentially alters his boast.

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=== The Obligation of Servanthood ===Paul additionally explains that he does not accept funding from the Corinthians because he is bound to minister to them.

<blockquote>For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! (1 Cor. 9:16)</blockquote>

<blockquote>''For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!'' (1 Cor. 9:16)</blockquote>

Paul is a steward of the mysteries of God and servant of Christ (1 Cor. 4:1). Because of his status as a servant-steward, he receives no special accolades for preaching the gospel. However, if he operates as an independent agent, doing his own will rather than the will of God, it would make sense that he receives a reward, direct payment from others.

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In the next two verses, Paul explains that he conducts his ministry as he does in order to receive a reward.

<blockquote>For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. (1 Cor. 9:17-18)</blockquote>

<blockquote>''For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.'' (1 Cor. 9:17-18)</blockquote>

Surprisingly, Paul’s activity and reward are identical: to preach the gospel free of charge. The idea is not that the apostle, by refusing money, accrues merit with which he will receive a reward. Instead, by refusing money he enjoys the reward itself—the stewardship he executes, Christ working through him. Given the preceding context of boasting (1 Cor. 9:15-16), we should not distinguish Paul’s boasting from his reward. In the words of one commentator, they "refer to the same reality."⁠[1] In either the framework of boasting or that of reward, Paul stands to gain from preaching free of charge because then Christ may be seen working through him.

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In contrast, if Paul were to receive payment, his reward would be the payment itself. He would operate as a voluntary laborer setting his own fees, so he would no longer function as a servant bound by his master (cf. John 7:18). Thus, accepting financial reward would forfeit the greater reward: godly stewardship. This recalls the teaching of Christ in the Sermon on the Mount.

<blockquote>Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. (Matt. 6:2,16)</blockquote>

<blockquote>''Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.'' (Matt. 6:2,16)</blockquote>

Using this construct, we may paraphrase Paul: "When you minister, do not be like the hypocrites, who do so for payment. Truly, I say to you, they have received their reward." Perhaps the term "hypocrite" seems too charged for the context of 1 Corinthians 9, but is not this precisely what he communicates? The one who receives reciprocity does not operate as a sincere servant of Christ but as a free agent after his own reward. On the other hand, the one who receives colabor enjoys financial benefits within the auspices of stewardship, a greater reward than mere money.

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In perhaps the most defining passage in 1 Corinthians 9, Paul proclaims that he has "become all things to all people."

<blockquote>For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. (1 Cor. 9:19-22)</blockquote>

<blockquote>''For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.'' (1 Cor. 9:19-22)</blockquote>

Paul does not speak of making the gospel more attractive. He has already admitted that the gospel itself is a stumbling block, unappealing to the world (1 Cor. 1:23), and that he has eschewed typical means of attraction and persuasion (1 Cor. 2:1-5).

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In the course of this book, I have taken a different approach, rejecting the notion that Paul primarily acts out of various pragmatic motivations. Rather, I have identified the apostle as a principled actor following a singular moral code set by Christ. Yet, this code itself is not without its own underlying motivation. Paul does not promote obedience to an arbitrary rule but instead highlights the virtue that undergirds the dorean principle and its rejection of reciprocity. While he indeed speaks of gospel reach and other motivations, he primarily emphasizes the importance of ''sincerity''. He states the matter most directly in his second epistle to the Corinthians.

<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>

<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>

Paul identifies the peddling of God’s word—i.e., receiving in exchange for ministry—as the opposite of sincerity. While the apostle occasionally mentions other factors that motivate his policy, this goal sits at the core of his intentions.

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In the previous chapter, we saw that Paul waives his right to support in order to maintain his status as a servant. It naturally follows that he must abide by the dorean principle in order to serve ''sincerely''. While he primarily speaks of his service to the Lord in 1 Corinthians 9, he also speaks of his service to others (1 Cor. 9:19). This continues in 2 Corinthians 11, where the apostle claims that he preaches free of charge in order to "exalt" others.

<blockquote>Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? (2 Cor. 11:7)</blockquote>

<blockquote>''Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge?'' (2 Cor. 11:7)</blockquote>

While Paul’s humility is physical, the Corinthians’ exaltation is spiritual. That is, the apostle exalts the Corinthians through their salvation; they have been raised up and seated in the heavenly places (Eph. 2:6). The preceding context redefines this exaltation in terms of betrothal to Christ (2 Cor. 11:2). If his goal is the salvation of the Corinthians, then Paul rejects funds in order that he can ''rightly'' or ''effectively'' preach the gospel.

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As Paul’s ministry is in his apostleship, it stands to reason that sincere ministry demands sincere apostleship. Thus, when false apostles began leading people astray in Corinth, Paul appeals to his fidelity to the dorean principle in order to demonstrate the truth of his apostleship. As his opponents have not lived up to the same standard, this same principle demonstrates their false apostleship. Speaking of his rejection of funds, Paul writes,

<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>

<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>

Paul chooses rejection of payment as a marker of delineation between himself and others who claim to have a similar apostolic ministry—and his choice of this particular distinctive is not arbitrary. If his actions are to cut off opportunity from his opponents to claim apostolicity, what he does must actually mark his ministry as true, not merely different.

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Later in 2 Corinthians, Paul speaks of his spiritual fatherhood.

<blockquote>Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children. (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>

<blockquote>''Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children.'' (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>

This language of paternity highlights Paul’s role in the conversion of the Corinthians. Thus, he says that he became a father to the Corinthians in the gospel (1 Cor. 4:15). Similarly, he birthed his Galatian children through the formation of Christ within them (Gal. 4:19), and he became Onesimus’s father upon Onesimus’s conversion (Philem. 1:10-11).

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As their spiritual father, Paul must act sincerely as a parent rather than with a "pretext for greed."

<blockquote>For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. (1 Thess. 2:5-7)</blockquote>

<blockquote>''For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children.'' (1 Thess. 2:5-7)</blockquote>

Yet in a sense, Paul does demand a form of repayment for his fatherly love: "In return (I speak as to children) widen your hearts also." (2 Cor. 6:13). While the apostle does not burden his children by accepting payment for his ministry, he demands the repayment of love and honor. In context, they are to do this by receiving his appeal to be reconciled to God (2 Cor. 5:20). In other words, sincere parenthood warrants sincere childlike deference. If Paul desires to secure the cooperation of his converts, he must reject their payment as a loving father.

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In Thessalonica, Paul refuses funds in order to set an example of hard work.

<blockquote>For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. (2 Thess. 3:7-9)</blockquote>

<blockquote>''For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate.'' (2 Thess. 3:7-9)</blockquote>

Some have taken these comments to mean that though Paul has no obligation to engage in manual labor, he does so in order to offer a lesson on work ethic. However, if preaching and teaching are labors worthy of reward (cf. 1 Tim. 5:17), why are they not sufficient examples for the Thessalonians? Since Paul could undoubtedly work diligently as an apostle while refraining from physical labor, there must be some illegitimacy in accepting payment for his ministry.

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Paul’s ethic appears again as an example in his parting message to Ephesus.

<blockquote>I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35)</blockquote>

<blockquote>''I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’'' (Acts 20:33-35)</blockquote>

The apostle pits manual labor (ministering to his own needs) against covetousness. In other words, sincere diligence in the work of ministry requires the rejection of unmediated payment. He identifies anything else as greed. Furthermore, he must help the weak by ministering freely; to minister for pay would not be sufficient.

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Finally, returning to 1 Corinthians 9, Paul selectively refuses financial support so that he may be a partner in the work of the gospel. He gives priority to this motivation when he chooses to summarize his concerns with the following words.

<blockquote>I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Cor. 9:23, NASB)</blockquote>

<blockquote>''I do all things for the sake of the gospel, so that I may become a fellow partaker of it.'' (1 Cor. 9:23, NASB)</blockquote>

The Greek word for "fellow partaker" here derives from ''koinonia'', the word used to refer to partnership in Philippians. In this verse, many translations speak of the gospel and sharing in "its blessings." However, this elaboration shifts the focus from the proclamation of the gospel to the rewards of the gospel and potentially misses the point of Paul’s argument. Having stated his sincere desire for the salvation of others, he does not suddenly reveal that he is primarily concerned for his own salvation or that he hopes to benefit as his converts do. Here and in the following context, he speaks of sharing in the gospel as a minister of it. Describing himself as an athlete striving for a reward in vv. 24-27, Paul does not imagine himself meriting the gift of salvation, but winning the special prize due to faithful ministers (cf. 1 Cor. 3:14).

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However, unlike me and my orange tree, Christ’s concern did not revolve around identifying literal dead plants. Specifically, he wanted to equip his disciples to recognize and reject false teachers.

<blockquote>Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matt. 7:15-20)</blockquote>

<blockquote>''Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.'' (Matt. 7:15-20)</blockquote>

A bad orange tree might produce bad oranges or even no oranges at all, but what does a false teacher produce? Of course, false teaching is the characteristic staple of a false teacher, but Jesus reveals something more in this passage. He describes these malefactors as ravenous wolves, implying an underlying motivation of greed.

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Notably, the scribes and Pharisees fall directly into this category of false teachers. While some of their expansive rules and allowances are at odds with a proper understanding of God’s law, the New Testament regards the Pharisees as the contemporary sect of Judaism with the highest doctrinal fidelity. In other words, they taught with more accuracy than any other group of their day (cf. Acts 23:6; 26:5; Phil. 3:5). Nevertheless, Jesus condemns them as false teachers, largely on account of their greed.

<blockquote>Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation. (Luke 20:46-47; cf. Matt. 23:15, 25)</blockquote>

<blockquote>''Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.'' (Luke 20:46-47; cf. Matt. 23:15,25)</blockquote>

Each of these criticisms focuses on covetousness rather than on doctrinal error. The scribes desire honor in the form of recognition and material gain. Jesus presents this greed not merely as an arbitrary vice that attends the actions of the scribes, but as something central that drives their evil deeds.

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This identity between insincerity and the pursuit of wealth echoes in John 10, where Jesus alludes to the Pharisees of the previous chapter, describing them as hired hands.

<blockquote>He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. (John 10:12-13)</blockquote>

<blockquote>''He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.'' (John 10:12-13)</blockquote>

Jesus offers no accusation of excess, as though ministers should strive for some ethic of moderation that the hired hand has violated by demanding more than reasonable compensation. The ulterior motive of gain—in any quantity—sufficiently incriminates the hired hand, differentiating him from the shepherd. Even here in the pages of the gospels, the New Testament prepares us to identify greed—the pursuit of ministry for the sake of earthly recompense—as the identifying marker of false teachers.

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The narrative of Simon the magician in Acts stands out among encounters between money and ministry.

<blockquote>Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. (Acts 8:18-21)</blockquote>

<blockquote>''Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God.'' (Acts 8:18-21)</blockquote>

Do not mistake the ethical transgression for a misunderstanding about the mechanics of impartation. Explicitly, Peter rebukes Simon because he thought the gift of God ''could'' be obtained by money. Implicitly, the apostle rebukes the magician because he thought the gift of God ''ought'' to be given for money. Simon treats Peter as a minister for profit and sets himself up to potentially become one as well, doling out this power to others who have the coin to spare.

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Both Peter and Jude compare false teachers at large to Balaam, the prophet willing to prophesy ill for a price.⁠[2] After two explicit mentions of greed (2 Pet. 2:3,14), Peter speaks broadly of the false teachers who will arise:

<blockquote>Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ... (2 Pet. 2:15)</blockquote>

<blockquote>''Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ...'' (2 Pet. 2:15)</blockquote>

Jude offers a similar description of false teachers:

<blockquote>Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. (Jude 11)</blockquote>

<blockquote>''Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion.'' (Jude 11)</blockquote>

By evoking the name of Balaam, Peter and Jude describe false teachers as primarily motivated by greed.

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In 1 Timothy 6:3-10, the apostle warns against false teachers, listing their various qualities. Finally, he settles on the assertion that false teachers consider godliness to be a means of gain (1 Tim. 6:5).

<blockquote>If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. (1 Tim. 6:3-5)</blockquote>

<blockquote>''If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.'' (1 Tim. 6:3-5)</blockquote>

Notably, Paul phrases his rebuke to address all false teachers, speaking of any who teach a different doctrine. He may have in mind particular false teachers, but that does not limit the scope of his application, which is put forward as a general principle. The apostle’s profile of a false teacher includes the invariable element of greed, that fundamental component that compromises sincere ministry.

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Paul addresses lovers of money in 2 Timothy 3:2, again describing them as having a superficial godliness (2 Tim. 3:5). Additionally, he compares them to Jannes and Jambres.

<blockquote>Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. (2 Tim. 3:8)</blockquote>

<blockquote>''Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.'' (2 Tim. 3:8)</blockquote>

These two are not mentioned in the Old Testament, but Jewish tradition records them as magicians in the employ of Pharaoh, apprentices of the prophet Balaam.⁠[5] Not only does service to Pharaoh indicate the pursuit of riches (cf. Heb. 11:25), but as we have already seen, the apostles used Balaam’s name synonymously with greed-driven prophecy. This issue of false teachers and the love of money is undoubtedly the same warning that was issued in the previous epistle to Timothy. Once again, Paul highlights the love of money as the standard trait of false teachers.

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Likewise, in his epistle to Titus, Paul contrasts true teaching with false teaching. In particular, he warns against the "circumcision party."

<blockquote>They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (Titus 1:11)</blockquote>

<blockquote>''They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.'' (Titus 1:11)</blockquote>

The doctrines of the "circumcision party" are not altogether certain, but the New Testament presents this faction as a prototypical band of false teachers (cf. Gal. 2:12; Acts 11:2). This is significant. By withholding details of their beliefs while painting a robust picture of their motivations, Scripture offers a generalized teaching in a particularized context. The core accusations applied to this sect are intended to apply broadly to false teachers of any sect. This passage does not merely offer greed as a potential trait of false teachers but as something that universally characterizes them. All false teachers are motivated by greed, and all teachers motivated by greed are false.

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However, Paul has no objection to the Jerusalem apostles receiving freely from the Corinthians.

<blockquote>Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? (1 Cor. 9:4-5)</blockquote>

<blockquote>''Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?'' (1 Cor. 9:4-5)</blockquote>

Paul mentions Cephas—another name for Peter—and the brothers of the Lord—likely including James (cf. Gal. 1:19). These apostles from Jerusalem have apparently visited Corinth and received support rather than engaging in secular labor to pay their own way. Of course, Paul does not really suggest he has no right to eat or drink or have a wife. Instead, he refers to the expenses incurred by each of these things and the financial support required. In all this, Paul implicitly condones the Jerusalem apostles’ reception of Corinthian support.

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However, when a different group of teachers accepts money from the Corinthians, Paul condemns them harshly. These are the "super-apostles," false apostles who compete with Paul for prominence in Corinth. Toward the end of 2 Corinthians, he offers a full defense of his own rejection of funds, implicitly comparing himself to his opponents who have received funds (cf. 2 Cor. 11:7). However, even at the beginning of the epistle, he criticizes their reception of Corinthian money.

<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>

<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>

Why does Paul respond so differently toward his opponents in Corinth? It might appear that he engages in partiality by labeling them "peddlers" yet turning a blind eye to the Jerusalem apostles when they accept money from the Corinthians. This accusation would stand if he condemns the super-apostles’ reception of funds simply because they propagate false doctrine. However, the accusation of partiality falls apart if instead he has identified a fundamental error in their fundraising activities.

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In fact, Paul explicitly confirms that he holds them to the same financial standard he holds himself to.

<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>

<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>

That is, Paul maintains his policy of refusing payment to show that his opponents do not live up to the same code of conduct.

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Paul demonstrates this pretense most directly in 2 Corinthians 10. Arguing that the fruit of his labor serves as sufficient proof of his status, the apostle objects to his opponents’ practice of self-commendation in v. 12 and v. 18. Between these bookends, he offers a comparison to his own practices.

<blockquote>But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord." (2 Cor. 10:13-17)</blockquote>

<blockquote>''But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord."'' (2 Cor. 10:13-17)</blockquote>

When Paul claims that he does not boast beyond limits, he implies that the super-apostles do boast beyond limits. Terms such as "limits," "area," "overextending," "reach," etc., indicate some geographic extent, especially given that Paul pairs them with the notion of the gospel expanding beyond Corinth and Achaia (2 Cor. 10:16; 11:10). In other words, the apostle considers the church in Corinth his divinely appointed domain,⁠[3] but his opponents consider it the fruit of their labors. Paul expresses similar concerns elsewhere, declaring that as a church planter, he does not go where Christ has been named, building on another’s foundation (Rom. 15:20). On the other hand, his opponents are eager to operate as pseudo-missionaries who lay claim to another’s work.

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Elisha, continuing on in Elijah’s spirit (2 Kings 2:9), miraculously heals Naaman’s leprosy, leading to his apparent conversion. Yet, despite the Syrian commander’s urgings, he rejects his gift with a solemn oath.

<blockquote>Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused. (2 Kings 5:15-16)</blockquote>

<blockquote>''Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused.'' (2 Kings 5:15-16)</blockquote>

In fact, Elisha rejects Naaman’s offering so adamantly that when his servant Gehazi goes afterward to secure the gift, he transfers Naaman’s leprosy to him as a generational curse (2 Kings 5:20-27). While this malediction no doubt arises from Gehazi’s deceitfulness, Elisha explicitly condemns the nature of such an exchange.

<blockquote>Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants? (2 Kings 5:26b)</blockquote>

<blockquote>''Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants?'' (2 Kings 5:26b)</blockquote>

What distinguishes the two women and Naaman? The women operate as colaborers. One is an Israelite, while the other has been specifically commissioned and instructed by God. On the other hand, Naaman is a pagan Gentile (2 Kings 5:1), one who has received the blessing of ministry and seeks an opportunity for unmediated repayment. The two women offer hospitality as colabor, but Naaman’s present is an attempt at reciprocity.

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Jumping ahead to the New Testament, the disciples accepted support from other Jews living in the towns they visited (Luke 10:5-8). However, many also followed Jesus and his disciples, supporting them materially.

<blockquote>Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1-3)</blockquote>

<blockquote>''Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.'' (Luke 8:1-3)</blockquote>

These women colabor with the disciples. While they may occasionally assist more directly in ministry, they help most significantly through their financial contributions. As Luke records, they have been healed by Christ and act out of thankfulness, but we should not label this expression of gratitude as repayment or ministerial reciprocity. Instead, they aim to colabor, supporting the ongoing work of ministry.

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In Chapter 4, I pointed out that the Philippian church partnered with Paul as a congregation. I’d now like you to consider Lydia, a particular Philippian who partnered with him as an individual. After the apostle’s instruction, Lydia embraces Christianity. She offers her hospitality to Paul, and surprisingly, he accepts.

<blockquote>And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us. (Acts 16:14-15)</blockquote>

<blockquote>''And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.'' (Acts 16:14-15)</blockquote>

If Paul refuses support from new converts, why does he receive from Lydia? Prior to her conversion, Scripture describes her as a "worshiper of God," indicating that she already affirmed the true faith through Judaism.

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In Paul’s shortest epistle, he appeals to Philemon to receive Onesimus, a runaway slave, as a Christian brother.

<blockquote>So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. (Philem. 1:17-19)</blockquote>

<blockquote>''So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self.'' (Philem. 1:17-19)</blockquote>

The language of colabor colors this account. Paul calls Philemon a partner, having begun the letter addressing him as a fellow worker (Philem. 1:1). Describing the affair as a business partnership, he negotiates with Philemon to charge anything owed to him to Paul’s own account (Philem. 1:18).

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Providing Philemon another opportunity to colabor, Paul requests a guest room.

<blockquote>At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you. (Philem. 1:22)</blockquote>

<blockquote>''At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.'' (Philem. 1:22)</blockquote>

In saying "at the same time," this request is not set in the context of a returned favor. Instead, Paul contrasts his presence with Philemon to his present imprisonment.⁠[3] He anticipates that he "will be graciously given" to Philemon, not particularly that Philemon will graciously give to him.

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The apostle John offers an example of colabor when he instructs Gaius to support those missionaries who are worthy of support.

<blockquote>Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. (3 John 5-8)</blockquote>

<blockquote>''Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth.'' (3 John 5-8)</blockquote>

The word for "send them on their journey" is ''propempo'', that same term we have seen Paul use in the context of financial support. Here in this epistle, John identifies the act of giving to such men as colabor, establishing a relationship between "fellow workers." This instruction complements the command in his previous epistle not to partner in the wicked works of false teachers by accepting them into one’s home—that is, providing support in the form of room and board (2 John 10-11).

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Given this brief overview of the document, we can conclude with some degree of confidence that where the ''Didache'' offers guidance on ministry fundraising, its instruction emerges from an evaluation of New Testament sources and that its judgments were largely shared by the early second-century church. Further, given its early date, one may reasonably conclude that its prescriptions do not stray far from the practice of the apostolic church. At most, it represents a minor evolution from the original pattern of the church rather than a freshly designed program. With that in mind, we turn to the relevant text.⁠[9]

<blockquote>Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him. (Didache 11.4-6, 12)</blockquote>

<blockquote>''Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.'' (Didache 11.4-6, 12)</blockquote>

Clearly, the ''Didache'' takes serious precautions against itinerant teachers who would take advantage of the church. In a different context, it labels anyone who wrongly accepts the support of the Christian community a "trafficker in Christ" or "Christ-monger"⁠[10] (Didache 12.5). We may identify several prohibitions here:

# staying [in a home] for three or more days,

# taking more than bread for one’s journey,

# asking for money for one’s journey, and

# asking for money under the pretense of divine instruction.

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''The Shepherd of Hermas'' warns against greedy prophets who willingly say anything for the sake of gain (Shepherd 43.2-3,8). As a precautionary measure against such things, it decries private prophecy, demanding that teachers teach plainly and openly, in a Christian assembly (Shepherd 43.13-14). However, perhaps its most direct rebuke of false prophets comes in the form of a condemnation of ministerial reciprocity.

<blockquote>In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly. (Shepherd 43.12)</blockquote>

<blockquote>''In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly.'' (Shepherd 43.12)</blockquote>

In forbidding the requirement of remuneration, ''The Shepherd'' does not clearly prohibit the ''acceptance'' of remuneration. However, it goes on to say that a divine Spirit cannot "receive money and prophesy." Here, ''The Shepherd'' offers an unqualified rejection of ministerial reciprocity. It rejects as insincere any who would receive in direct exchange for teaching.

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Not much is known of Apollonius of Ephesus, but his writings warrant mention for their status as early witnesses to the practices of the church. These writings no longer exist in a complete form, but the early church historian Eusebius recorded his contentions with the heretic Montanus. Of Montanus, Apollonius reports,

<blockquote>This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠[14]</blockquote>

<blockquote>''This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠[14]''</blockquote>

Clearly, Apollonius opposes greedy accumulation of wealth, although it is less clear why he objects to salaries in particular. It seems likely that he protests the nature of the commission: pay offered in return for preaching. Regardless, it is plain that Apollonius opposes prophets accepting gifts in the context of their ministry.

<blockquote>Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠[15]</blockquote>

<blockquote>''Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠[15]''</blockquote>

Notably, Apollonius appeals to Christ as he promotes his ethic.

<blockquote>For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠[16]<blockquote>

<blockquote>''For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠[16]''</blockquote>

Depending on how we understand Apollonius, one could argue that he strays from the dorean principle, rejecting all financial support for ministers rather than merely rejecting ministerial reciprocity. However, congregational support has always been a common feature in churches, even in the first and second centuries. For Apollonius to take particular issue with Montanus, the false prophet’s practice must have deviated beyond the typical practice, possessing a more commercial character.

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Considering the dorean principle in the life of the church gives us an opportunity to evaluate how we think about weekly financial contributions. First, the congregation ought not be misled about the nature of their giving. Rather than being taught that they owe ministers directly, they should be taught that they owe it to God to support his ministers, especially those from whom they have benefited. Beyond this, they should understand that their giving is an act of colabor. In the words of D. A. Carson, "the church does not pay its ministers; rather it provides them with resources so that they are able to serve freely."⁠[2] The congregation works together with their minister to ensure the gospel is proclaimed. As such, it moves the charitable act from a negative center to a positive center, from the canceling of debt owed to investment in the kingdom of heaven. Not only does a right understanding of giving correct an erring ethic, but it also has the power to enliven the giver.

Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.

Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.

=== Sermons ===

Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]

Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]

In contrast to these commercial practices, the church should engage in the free proclamation of the gospel, not only by permitting visitors to freely enter the building for worship services but also by providing any recordings freely. Most churches already practice this, sharing their sermons freely on sites such as Sermon Audio.

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=== Special Services ===

Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠5

Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠[5]

Frequently, special worship events run outside the context of a church, under the auspices of a concert or conference. Such affairs typically charge not only to recuperate physical costs but also to fund religious instruction. Ticket sales that fail to identify the exact objects of purchase—food? music? a message?—along with a blurring between worship and entertainment, threaten to transgress the dorean principle.

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===Opposition and Boycotts ===

The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠6 true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,

The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠[6] true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,

<blockquote>What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Phil. 1:18)</blockquote>

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Similar to boycotts, one may circumvent paywalls that restrict access to ministry—e.g., via illicit downloads. If the gospel is the Lord’s to offer and ministers are not permitted to sell their teaching, such behavior may seem justified. In considering the temple tax, Jesus offers a nuanced response to unjust financial impositions attached to spiritual blessings.

<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)<blockquote>

<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)</blockquote>

Having a right to the benefits of the temple, the disciples do not owe the tax to those who collect it. However, for the sake of peace, it is often best to bear such burdens.

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This would work for many sophisticated organizations, but it would work especially well for ministries of individuals. For pastors and other staff, churches could recognize their special labor in their regular salary. In the case of others, nothing inhibits the church from creating a position for them. For example, some churches have a "scholar in residence" position that could be appropriately compensated. Christian authors who produce valuable teaching ought to be supported so that they have the liberty to write without fearing the financial ramifications of abandoning their day job.

However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]

However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]

'''Fundraising through church partnerships:''' Those parachurch organizations which receive their funding largely from individuals could limit their solicitations to established churches. By receiving money from churches that wish to partner with them, they would rely only on the voluntary contribution of congregations rather than the sale of religious instruction.

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As a case study, a particular category of parachurch organizations applies here. Seminaries typically operate outside of the direct oversight of the local church but have significant impact on the church at large.

While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠3 for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.

While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠[3] for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.

Rather than raising money through tuition, seminaries could be funded by individuals and churches looking to support the work of the school. For example, such an institution does not have to directly salary their instructors but could instead provide a framework for churches to support them. These issues of staff largely exhaust our concerns since the dorean principle does not necessarily regulate student room and board. For brick and mortar seminaries, compliance with the biblical ethic may largely reside in delineating facility costs from staff costs, ensuring the latter is funded through responsibly sourced donations.

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=== Conferences ===

As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.

As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.

Naturally, large events require substantial sums of money to reserve venues, print conference materials, etc. Thus, it is not surprising that fees are often associated with conference attendance. However, according to our ethic, one should not charge for the actual ministry of the gospel. A key issue here is that in conference tickets, material costs are rarely delineated from the cost of the instruction itself. When they are, it becomes apparent whether the organizers intend to sell religious instruction to the audience. For example, in order to avoid the suggestion that the teaching itself is being sold, a ticket could be labeled a "meal and facilities pass." Regardless, our ethic also regulates all that directly attends to the proclamation of the word, so gospel-centric event organizers should consider finding willing colaborers rather than charging for attendance.

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Both men requested an audience before the High King Diarmaid for arbitration, each one confident that justice would rule in his favor. Finnian argued that because the book was his, the copy was his as well. Colmcille responded, offering his defense.

<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠[1]<blockquote>

<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠[1]</blockquote>

To Colmcille’s shock, the king ruled in Finnian’s favor. Many speculations surround this event. Perhaps it represented an unbiased attempt at justice, or perhaps the court counselor, a druid, sought to hinder the advancement of Christianity. Regardless, the details of the story certainly make for interesting considerations.⁠[2]

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In our day, access to efficient copying is vastly more widespread than it was in Colmcille’s. Through the digitization of information, even a child can reproduce a book in near-infinitesimal time at near-infinite quantities. Through the internet, that same work may be disseminated to nearly every person on the planet. If the fiery monk worried that outdated laws would hinder the advancement of the gospel in a new era, how much more should we revisit those same concerns?

Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]

Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]

=== Copyright and Obligation ===

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In the next chapter, I’d like us to consider some practical examples of how modern ministries use copyright, and ways to bring these practices in line with the dorean principle.

=== 14. The Path of Progress ===

== 14. The Path of Progress ==

'''''Problem vs. Solution'''''

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It’s not merely hobbyist activities that are stymied by such approaches to copyright. For example, it has even had an impact on the Center for the Study of New Testament Manuscripts (CSNTM), the foremost institution in the digitization and archival of New Testament manuscripts. At a presentation from its executive director, Daniel B. Wallace, I once asked why so many of the organization’s archived digitizations were inaccessible through the CSNTM website. Dr. Wallace responded by appealing to copyright and contractual agreements with the institutions that own the physical manuscripts.

The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.

The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.

But as discussed in the preceding chapter, the issue goes far beyond manuscripts of Scripture. All ministry must conform to the dorean principle. In this final chapter, I’d like to begin with the production of Bible versions and continue on to address a few other areas where I believe the biblical ethic of ministry fundraising has been compromised. At each stop, I’d also like to offer some steps the church may take to restore that ethic.

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A surprising number of restrictions limit the distribution and use of Scripture. To begin, the ancient handwritten manuscripts that preserve our Old and New Testaments are largely inaccessible to the public. Many of these manuscripts hide behind physical walls because they have not been digitized, but others hide behind paywalls designed to direct revenue toward museums and other institutions.

Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]

Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]

Likewise, copyright protections apply to translations of Scripture. Fair use doctrine dictates that creative works may reproduce portions of other creative works for certain purposes and to limited degrees, but, at least in the United States, no law concretely codifies these limits. Due to this ambiguity, Bible version copyright holders typically provide their own guidelines, offering consumers some guarantee on what usage they will not litigate. Almost all English versions of the Bible offer roughly the same guidelines for works that incorporate them.

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# The version must be cited. 1) Non-salable media such as church bulletins may simply use the appropriate version acronym (e.g., "NIV"). 2) Salable media must include a full copyright notice (typically this is roughly 25 words long). Note that items such as bookmarks, t-shirts, etc., are considered salable, even if they are not sold.

As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.

As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.

Any restriction on the distribution and use of the Bible potentially harms the church. It is not merely that ministries may be inhibited from printing and distributing Bibles, but that all sorts of uses of the Bible are unduly encumbered. To publish a tract with heavy Bible usage typically requires special authorization. To fashion multi-version Bible reading software comparable to the popular options that currently exist, developers must secure rights from dozens of institutions. Other potential applications share a similar overhead. Moreover, for those confused or discouraged by the proliferation of Bible versions, it is worth noting this undoubtedly exists in part because of restrictions imposed by copyright. Rather than pay out to other publishing houses, each publishing house with sufficient resources fashions its own version that it may use royalty-free.

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While Bibles remain fundamental to Christian religious instruction, other books are perhaps more germane to our investigation. That is, as we have noted, one may archive biblical manuscripts, engage in textual criticism, and translate the Bible without any interest in the edification of the church. However, apart from purely academic studies, other biblical resources are almost always created with the express intent of edifying the church or reaching the lost. As such, the dorean principle especially regulates them.

Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.

Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.

If one sells a religious book at a price above the cost of printing, he exchanges teaching for a fee. Rather than follow the commercial publishing model of the world, ministers—i.e., Christian authors penning religious instruction—ought to give without pay because they have received without pay (cf. Matt. 10:8). Moreover, they ought not place any restriction on those who receive their teaching.

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=== Music ===

Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.

Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.

However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]

However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]

While churches could simply restrict their musical worship to songs and tunes that exist in the public domain, many regard familiarity as essential to congregational singing and would not consider such limitations a viable option. Additionally, at least in the United States, churches could rely on those provisions for religious assemblies which exempt them from the typical restrictions of the law. However, in order to remain legally compliant, they would have to be circumspect regarding the music they copy and the contexts in which they sing protected worship songs.

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Insofar as software marries itself to gospel ministry, the dorean principle must govern it as well. In some cases, this is more easily discerned than others.

Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]

Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]

Other tools do not specifically exist for the sake of religious instruction but still attempt to provide assistance in the Christian life. Mobile app prayer companions help Christians keep track of prayer requests, accountability software helps Christians resist temptation on the internet, and church management systems help churches to keep track of their resources. While the development of such applications may not be an activity that proclaims the gospel or directly attends to its proclamation, Christians should think twice before charging for such tools. Recall that the disciples were forbidden from charging for healing (Matt. 10:8), and many of these tools aim to effect a sort of healing in the life of the user, that they might better know the grace of Christ.

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If copyright is not a natural right, then its protection is not a legitimate function of government. If copyright is not a natural right, then it is unethical for any man or ministry to use the power of the government in a court of law to enforce copyright. In fact, rather than a protection of the copyright holders’ rights, such an action would be a violation of the consumers’ rights, as they ought to be able to do as they please with the information in their possession.⁠[5]

# X

# May, C., & Sell, S. K. (2006). Intellectual Property Rights: A Critical History. Lynne Rienner Publishers p. 5.

# X

# The Statute of Anne (1710) was the first legislated copyright protection to be enforced by public courts.

# X

# See May, R. J., & Cooper, S. L. (2015). The Constitutional Foundations of Intellectual Property: A Natural Rights Perspective. Carolina Academic Press.

# X

# Jefferson, T. Letter to Isaac McPherson (1813).

# X

# For fuller arguments from similar perspectives, see Kinsella, N. S. (2008). Against Intellectual Property. Ludwig von Mises Institute; Poythress, V. Copyright and Copying: Why The Laws Should Be Changed. Retrieved May 23, 2020, from [https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed]

== Bibliography ==

@@ Line 3: / Line 3: @@
 | author = [[Conley Owens]]
 | published_date = 2021
+| publisher = Self-published, [[FirstLove Publications]]
+| copyright = [[wikipedia:Public_domain|Public domain]]
 | topics = Christian ministry fundraising and [[wikipedia:Intellectual_property|intellectual property]] issues
 }}
 '''The Dorean Principle: ''A Biblical Response to the Commercialization of Christianity''''' is a book authored by [[Conley Owens]], pastor of [[Silicon Valley Reformed Baptist Church]] (California, United States of America), that defines the [[Dorean principle]] and makes the arguments for why the Scriptures teach that Christian ministry should be voluntarily supported (co-laboring) and not commercialized/sold (reciprocity). It also deals with the concepts of [[wikipedia:Intellectual_property|intellectual property]], concluding that in legal systems where creators are entitled to copyrights by default (and in a culture where this is the common practice for publishing models, which incentivize copyrighting), that the biblical ethic is for Christians to be putting Christian ministry resources in the [[wikipedia:Public_domain|public domain]].
@@ Line 343: / Line 344: @@
 === Jerusalem ===
-Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]
+Back in 1 Corinthians 9, between the Levitical priesthood and the other six analogies, Paul makes the following comment:<blockquote>''If we have sown spiritual things among you, is it too much if we reap material things from you?'' (1 Cor. 9:11)</blockquote>This bears remarkable similarity to something the apostle says regarding the Jerusalem collection, a financial collection among Gentile churches for the poor in Jerusalem.<blockquote>''For [the Gentile churches] were pleased to do it, and indeed they owe it to [the church in Jerusalem]. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.'' (Rom. 15:27)</blockquote>By using the same language to discuss these issues, Paul frames the Jerusalem collection as a matter of ministerial support. This leaves us with one more analogous triangle to examine.[[File:The-Dorean-Principle Figure 3.6.png|thumb|Figure 3.6: The Triangle of Obligation in Romans 15]]
 Paul regards the Gentiles as debtors who owe the Jews, yet he treats the collection as an act of worship,<sup>[⁠3]</sup> demonstrating a mediated obligation, owed primarily to God. For example, he orders that people gather for this offering on the Christian day of worship, the first day of the week (1 Cor. 16:2). Furthermore, he describes the offering with vocabulary (Greek, ''leitourgia'') that indicates a religious service (2 Cor. 9:12; Rom. 15:27). In fact, in 2 Corinthians, offering a primary motivation for participation in the collection, Paul points to the Father’s gift of the Son and the Son’s willing sacrifice of his life (2 Cor. 8:9; cf. 9:13,15). In other words, the Gentiles owe this gift to the Lord and are to offer it by sharing it with his needy servants. It is a religious sacrifice rendered to God rather than to the Jews, just as it generates thanks to God rather than to the Gentiles (2 Cor. 9:11-12).
@@ Line 416: / Line 417: @@
 This resolves an additional mystery about the book of Philippians: why the "thankless thanks?"<sup>[⁠12]</sup> That is, Paul writes this letter on the occasion of receiving aid from the Philippians while imprisoned (Phil. 1:14; 4:10), yet not until the very end of the epistle does he directly acknowledge their contribution (Phil. 4:10-20). Even then, rather than highlighting the blessing it is to him personally, he emphasizes his sufficiency without it (Phil. 4:11-13). The notion of colabor illuminates the apostle’s otherwise unexpected behavior. The epistle lacks the typical gratitude of a thank you letter because rather than giving to Paul, the Philippians give primarily to God. The apostle commends them for their faithfulness in the matter of his poverty, but their shared purpose is greater than his own well-being. In the words of David E. Briones:
-<blockquote>Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.<sup>[⁠13]</sup></blockquote>
+<blockquote>''Recipients merely pass on the commodity of another as mediators or mutual brokers. In this way, both mediating parties equally share a vertical tie of obligation to God, which partly (though not completely) disentangles the horizontal ties of obligation to each other. Put simply, because of the divine third party, obligation ceases to be primarily between Paul and the Philippians.<sup>[⁠13]</sup>''</blockquote>
 [[File:The-Dorean-Principle Figure 4.2.png|thumb|Figure 4.2: Corinthian/Thessalonian Giving vs. Philippian Giving]]
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 Paul’s description of the Philippians’ gift as a sacrifice solidifies this mediated obligation.
-<blockquote>I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. (Phil. 4:18)</blockquote>
+<blockquote>''I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.'' (Phil. 4:18)</blockquote>
 While the Philippians render material support ultimately to Paul, the religious term "sacrifice" indicates that—in a more immediate sense—they render it to God. Just as Old Testament Israel sacrificed to God by giving to his priests, the New Testament church often sacrifices to God by giving to his ministers.
@@ Line 465: / Line 466: @@
 Paul’s most intense defense of his refusal to accept payment appears in 1 Corinthians 9. He presents his decision in the context of Christian liberty (1 Cor. 9:19) and his right to receive support.
-<blockquote>If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. (1 Cor. 9:12)</blockquote>
+<blockquote>''If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.'' (1 Cor. 9:12)</blockquote>
 This has led some interpreters to decide that Paul arbitrates his policy as a matter of personal choice. In other words, it appears as though he has a permissive license to accept payment in return for his preaching but for noble reasons rejects it. At least two considerations should lead us to dismiss this claim.
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 First, to say that Paul goes beyond what is required of him is to identify a good course and a better course, and to declare that both are sufficiently pleasing to God. This idea is known as supererogation and runs contrary to the teaching of the Bible. The Lord does not require a minimum bar but perfection (Matt. 5:48). While God may require different things of different people given their strengths and circumstances, each person must serve the Lord as best he is able. Moreover, Jesus summarily dismisses this notion of supererogation when he points out that no servant of God will be able to say he has done more than was required.
-<blockquote>So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ (Luke 17:10)</blockquote>
+<blockquote>''So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’'' (Luke 17:10)</blockquote>
 If one cannot do more than their duty, we can rule out the idea that it would be acceptable for Paul to accept payment but better for him to reject it.
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 In 1 Corinthians 9:15-19, Paul lists several reasons for rejecting Corinthian funds, beginning with his desire to maintain grounds for boasting.
-<blockquote>But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. (1 Cor. 9:15)</blockquote>
+<blockquote>''But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.'' (1 Cor. 9:15)</blockquote>
 Of course, boasting in himself would contradict the message of Paul’s epistle (1 Cor. 1:29; 3:21; 4:7). As he writes, "Let the one who boasts, boast in the Lord" (1 Cor. 1:31; cf. 1 Cor. 15:31). If Paul’s boasting rests in the Lord independent of himself, then it resides there unthreatened, secure in an unchanging God. Yet, all the same, he declares that an acceptance of money would jeopardize his boasting, a fact he confirms in 2 Corinthians 11:7-10. In this same context he repeats the aphorism to "boast in the Lord," explaining that he boasts in the ministry God has assigned to him (2 Cor. 10:13-17). In other words, his boast in the Lord is not independent of himself; it has some relation to his ministry. Thus, an alteration to his fundraising practices potentially alters his boast.
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 === The Obligation of Servanthood ===Paul additionally explains that he does not accept funding from the Corinthians because he is bound to minister to them.
-<blockquote>For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! (1 Cor. 9:16)</blockquote>
+<blockquote>''For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!'' (1 Cor. 9:16)</blockquote>
 Paul is a steward of the mysteries of God and servant of Christ (1 Cor. 4:1). Because of his status as a servant-steward, he receives no special accolades for preaching the gospel. However, if he operates as an independent agent, doing his own will rather than the will of God, it would make sense that he receives a reward, direct payment from others.
@@ Line 505: / Line 506: @@
 In the next two verses, Paul explains that he conducts his ministry as he does in order to receive a reward.
-<blockquote>For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. (1 Cor. 9:17-18)</blockquote>
+<blockquote>''For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.'' (1 Cor. 9:17-18)</blockquote>
 Surprisingly, Paul’s activity and reward are identical: to preach the gospel free of charge. The idea is not that the apostle, by refusing money, accrues merit with which he will receive a reward. Instead, by refusing money he enjoys the reward itself—the stewardship he executes, Christ working through him. Given the preceding context of boasting (1 Cor. 9:15-16), we should not distinguish Paul’s boasting from his reward. In the words of one commentator, they "refer to the same reality."⁠<sup>[1]</sup> In either the framework of boasting or that of reward, Paul stands to gain from preaching free of charge because then Christ may be seen working through him.
@@ Line 511: / Line 512: @@
 In contrast, if Paul were to receive payment, his reward would be the payment itself. He would operate as a voluntary laborer setting his own fees, so he would no longer function as a servant bound by his master (cf. John 7:18). Thus, accepting financial reward would forfeit the greater reward: godly stewardship. This recalls the teaching of Christ in the Sermon on the Mount.
-<blockquote>Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. (Matt. 6:2,16)</blockquote>
+<blockquote>''Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. … And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.'' (Matt. 6:2,16)</blockquote>
 Using this construct, we may paraphrase Paul: "When you minister, do not be like the hypocrites, who do so for payment. Truly, I say to you, they have received their reward." Perhaps the term "hypocrite" seems too charged for the context of 1 Corinthians 9, but is not this precisely what he communicates? The one who receives reciprocity does not operate as a sincere servant of Christ but as a free agent after his own reward. On the other hand, the one who receives colabor enjoys financial benefits within the auspices of stewardship, a greater reward than mere money.
@@ Line 518: / Line 519: @@
 In perhaps the most defining passage in 1 Corinthians 9, Paul proclaims that he has "become all things to all people."
-<blockquote>For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. (1 Cor. 9:19-22)</blockquote>
+<blockquote>''For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.'' (1 Cor. 9:19-22)</blockquote>
 Paul does not speak of making the gospel more attractive. He has already admitted that the gospel itself is a stumbling block, unappealing to the world (1 Cor. 1:23), and that he has eschewed typical means of attraction and persuasion (1 Cor. 2:1-5).
@@ Line 552: / Line 553: @@
 In the course of this book, I have taken a different approach, rejecting the notion that Paul primarily acts out of various pragmatic motivations. Rather, I have identified the apostle as a principled actor following a singular moral code set by Christ. Yet, this code itself is not without its own underlying motivation. Paul does not promote obedience to an arbitrary rule but instead highlights the virtue that undergirds the dorean principle and its rejection of reciprocity. While he indeed speaks of gospel reach and other motivations, he primarily emphasizes the importance of ''sincerity''. He states the matter most directly in his second epistle to the Corinthians.
-<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>
+<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>
 Paul identifies the peddling of God’s word—i.e., receiving in exchange for ministry—as the opposite of sincerity. While the apostle occasionally mentions other factors that motivate his policy, this goal sits at the core of his intentions.
@@ Line 561: / Line 562: @@
 In the previous chapter, we saw that Paul waives his right to support in order to maintain his status as a servant. It naturally follows that he must abide by the dorean principle in order to serve ''sincerely''. While he primarily speaks of his service to the Lord in 1 Corinthians 9, he also speaks of his service to others (1 Cor. 9:19). This continues in 2 Corinthians 11, where the apostle claims that he preaches free of charge in order to "exalt" others.
-<blockquote>Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge? (2 Cor. 11:7)</blockquote>
+<blockquote>''Or did I commit a sin in humbling myself so that you might be exalted, because I preached God’s gospel to you free of charge?'' (2 Cor. 11:7)</blockquote>
 While Paul’s humility is physical, the Corinthians’ exaltation is spiritual. That is, the apostle exalts the Corinthians through their salvation; they have been raised up and seated in the heavenly places (Eph. 2:6). The preceding context redefines this exaltation in terms of betrothal to Christ (2 Cor. 11:2). If his goal is the salvation of the Corinthians, then Paul rejects funds in order that he can ''rightly'' or ''effectively'' preach the gospel.
@@ Line 570: / Line 571: @@
 As Paul’s ministry is in his apostleship, it stands to reason that sincere ministry demands sincere apostleship. Thus, when false apostles began leading people astray in Corinth, Paul appeals to his fidelity to the dorean principle in order to demonstrate the truth of his apostleship. As his opponents have not lived up to the same standard, this same principle demonstrates their false apostleship. Speaking of his rejection of funds, Paul writes,
-<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>
+<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>
 Paul chooses rejection of payment as a marker of delineation between himself and others who claim to have a similar apostolic ministry—and his choice of this particular distinctive is not arbitrary. If his actions are to cut off opportunity from his opponents to claim apostolicity, what he does must actually mark his ministry as true, not merely different.
@@ Line 579: / Line 580: @@
 Later in 2 Corinthians, Paul speaks of his spiritual fatherhood.
-<blockquote>Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children. (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>
+<blockquote>''Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you. For children are not obligated to save up for their parents, but parents for their children.'' (2 Cor. 12:14; cf. 1 Thess. 2:5-7, 9-12).</blockquote>
 This language of paternity highlights Paul’s role in the conversion of the Corinthians. Thus, he says that he became a father to the Corinthians in the gospel (1 Cor. 4:15). Similarly, he birthed his Galatian children through the formation of Christ within them (Gal. 4:19), and he became Onesimus’s father upon Onesimus’s conversion (Philem. 1:10-11).
@@ Line 587: / Line 588: @@
 As their spiritual father, Paul must act sincerely as a parent rather than with a "pretext for greed."
-<blockquote>For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. (1 Thess. 2:5-7)</blockquote>
+<blockquote>''For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children.'' (1 Thess. 2:5-7)</blockquote>
 Yet in a sense, Paul does demand a form of repayment for his fatherly love: "In return (I speak as to children) widen your hearts also." (2 Cor. 6:13). While the apostle does not burden his children by accepting payment for his ministry, he demands the repayment of love and honor. In context, they are to do this by receiving his appeal to be reconciled to God (2 Cor. 5:20). In other words, sincere parenthood warrants sincere childlike deference. If Paul desires to secure the cooperation of his converts, he must reject their payment as a loving father.
@@ Line 594: / Line 595: @@
 In Thessalonica, Paul refuses funds in order to set an example of hard work.
-<blockquote>For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. (2 Thess. 3:7-9)</blockquote>
+<blockquote>''For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate.'' (2 Thess. 3:7-9)</blockquote>
 Some have taken these comments to mean that though Paul has no obligation to engage in manual labor, he does so in order to offer a lesson on work ethic. However, if preaching and teaching are labors worthy of reward (cf. 1 Tim. 5:17), why are they not sufficient examples for the Thessalonians? Since Paul could undoubtedly work diligently as an apostle while refraining from physical labor, there must be some illegitimacy in accepting payment for his ministry.
@@ Line 602: / Line 603: @@
 Paul’s ethic appears again as an example in his parting message to Ephesus.
-<blockquote>I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35)</blockquote>
+<blockquote>''I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’'' (Acts 20:33-35)</blockquote>
 The apostle pits manual labor (ministering to his own needs) against covetousness. In other words, sincere diligence in the work of ministry requires the rejection of unmediated payment. He identifies anything else as greed. Furthermore, he must help the weak by ministering freely; to minister for pay would not be sufficient.
@@ Line 611: / Line 612: @@
 Finally, returning to 1 Corinthians 9, Paul selectively refuses financial support so that he may be a partner in the work of the gospel. He gives priority to this motivation when he chooses to summarize his concerns with the following words.
-<blockquote>I do all things for the sake of the gospel, so that I may become a fellow partaker of it. (1 Cor. 9:23, NASB)</blockquote>
+<blockquote>''I do all things for the sake of the gospel, so that I may become a fellow partaker of it.'' (1 Cor. 9:23, NASB)</blockquote>
 The Greek word for "fellow partaker" here derives from ''koinonia'', the word used to refer to partnership in Philippians. In this verse, many translations speak of the gospel and sharing in "its blessings." However, this elaboration shifts the focus from the proclamation of the gospel to the rewards of the gospel and potentially misses the point of Paul’s argument. Having stated his sincere desire for the salvation of others, he does not suddenly reveal that he is primarily concerned for his own salvation or that he hopes to benefit as his converts do. Here and in the following context, he speaks of sharing in the gospel as a minister of it. Describing himself as an athlete striving for a reward in vv. 24-27, Paul does not imagine himself meriting the gift of salvation, but winning the special prize due to faithful ministers (cf. 1 Cor. 3:14).
@@ Line 634: / Line 635: @@
 However, unlike me and my orange tree, Christ’s concern did not revolve around identifying literal dead plants. Specifically, he wanted to equip his disciples to recognize and reject false teachers.
-<blockquote>Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matt. 7:15-20)</blockquote>
+<blockquote>''Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.'' (Matt. 7:15-20)</blockquote>
 A bad orange tree might produce bad oranges or even no oranges at all, but what does a false teacher produce? Of course, false teaching is the characteristic staple of a false teacher, but Jesus reveals something more in this passage. He describes these malefactors as ravenous wolves, implying an underlying motivation of greed.
@@ Line 648: / Line 649: @@
 Notably, the scribes and Pharisees fall directly into this category of false teachers. While some of their expansive rules and allowances are at odds with a proper understanding of God’s law, the New Testament regards the Pharisees as the contemporary sect of Judaism with the highest doctrinal fidelity. In other words, they taught with more accuracy than any other group of their day (cf. Acts 23:6; 26:5; Phil. 3:5). Nevertheless, Jesus condemns them as false teachers, largely on account of their greed.
-<blockquote>Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation. (Luke 20:46-47; cf. Matt. 23:15, 25)</blockquote>
+<blockquote>''Beware of the scribes, who like to walk round in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.'' (Luke 20:46-47; cf. Matt. 23:15,25)</blockquote>
 Each of these criticisms focuses on covetousness rather than on doctrinal error. The scribes desire honor in the form of recognition and material gain. Jesus presents this greed not merely as an arbitrary vice that attends the actions of the scribes, but as something central that drives their evil deeds.
@@ Line 656: / Line 657: @@
 This identity between insincerity and the pursuit of wealth echoes in John 10, where Jesus alludes to the Pharisees of the previous chapter, describing them as hired hands.
-<blockquote>He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. (John 10:12-13)</blockquote>
+<blockquote>''He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.'' (John 10:12-13)</blockquote>
 Jesus offers no accusation of excess, as though ministers should strive for some ethic of moderation that the hired hand has violated by demanding more than reasonable compensation. The ulterior motive of gain—in any quantity—sufficiently incriminates the hired hand, differentiating him from the shepherd. Even here in the pages of the gospels, the New Testament prepares us to identify greed—the pursuit of ministry for the sake of earthly recompense—as the identifying marker of false teachers.
@@ Line 663: / Line 664: @@
 The narrative of Simon the magician in Acts stands out among encounters between money and ministry.
-<blockquote>Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. (Acts 8:18-21)</blockquote>
+<blockquote>''Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, "Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God.'' (Acts 8:18-21)</blockquote>
 Do not mistake the ethical transgression for a misunderstanding about the mechanics of impartation. Explicitly, Peter rebukes Simon because he thought the gift of God ''could'' be obtained by money. Implicitly, the apostle rebukes the magician because he thought the gift of God ''ought'' to be given for money. Simon treats Peter as a minister for profit and sets himself up to potentially become one as well, doling out this power to others who have the coin to spare.
@@ Line 672: / Line 673: @@
 Both Peter and Jude compare false teachers at large to Balaam, the prophet willing to prophesy ill for a price.⁠<sup>[2]</sup> After two explicit mentions of greed (2 Pet. 2:3,14), Peter speaks broadly of the false teachers who will arise:
-<blockquote>Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ... (2 Pet. 2:15)</blockquote>
+<blockquote>''Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ...'' (2 Pet. 2:15)</blockquote>
 Jude offers a similar description of false teachers:
-<blockquote>Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. (Jude 11)</blockquote>
+<blockquote>''Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion.'' (Jude 11)</blockquote>
 By evoking the name of Balaam, Peter and Jude describe false teachers as primarily motivated by greed.
@@ Line 691: / Line 692: @@
 In 1 Timothy 6:3-10, the apostle warns against false teachers, listing their various qualities. Finally, he settles on the assertion that false teachers consider godliness to be a means of gain (1 Tim. 6:5).
-<blockquote>If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. (1 Tim. 6:3-5)</blockquote>
+<blockquote>''If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.'' (1 Tim. 6:3-5)</blockquote>
 Notably, Paul phrases his rebuke to address all false teachers, speaking of any who teach a different doctrine. He may have in mind particular false teachers, but that does not limit the scope of his application, which is put forward as a general principle. The apostle’s profile of a false teacher includes the invariable element of greed, that fundamental component that compromises sincere ministry.
@@ Line 697: / Line 698: @@
 Paul addresses lovers of money in 2 Timothy 3:2, again describing them as having a superficial godliness (2 Tim. 3:5). Additionally, he compares them to Jannes and Jambres.
-<blockquote>Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. (2 Tim. 3:8)</blockquote>
+<blockquote>''Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.'' (2 Tim. 3:8)</blockquote>
 These two are not mentioned in the Old Testament, but Jewish tradition records them as magicians in the employ of Pharaoh, apprentices of the prophet Balaam.⁠<sup>[5]</sup> Not only does service to Pharaoh indicate the pursuit of riches (cf. Heb. 11:25), but as we have already seen, the apostles used Balaam’s name synonymously with greed-driven prophecy. This issue of false teachers and the love of money is undoubtedly the same warning that was issued in the previous epistle to Timothy. Once again, Paul highlights the love of money as the standard trait of false teachers.
@@ Line 703: / Line 704: @@
 Likewise, in his epistle to Titus, Paul contrasts true teaching with false teaching. In particular, he warns against the "circumcision party."
-<blockquote>They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. (Titus 1:11)</blockquote>
+<blockquote>''They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach.'' (Titus 1:11)</blockquote>
 The doctrines of the "circumcision party" are not altogether certain, but the New Testament presents this faction as a prototypical band of false teachers (cf. Gal. 2:12; Acts 11:2). This is significant. By withholding details of their beliefs while painting a robust picture of their motivations, Scripture offers a generalized teaching in a particularized context. The core accusations applied to this sect are intended to apply broadly to false teachers of any sect. This passage does not merely offer greed as a potential trait of false teachers but as something that universally characterizes them. All false teachers are motivated by greed, and all teachers motivated by greed are false.
@@ Line 763: / Line 764: @@
 However, Paul has no objection to the Jerusalem apostles receiving freely from the Corinthians.
-<blockquote>Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? (1 Cor. 9:4-5)</blockquote>
+<blockquote>''Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?'' (1 Cor. 9:4-5)</blockquote>
 Paul mentions Cephas—another name for Peter—and the brothers of the Lord—likely including James (cf. Gal. 1:19). These apostles from Jerusalem have apparently visited Corinth and received support rather than engaging in secular labor to pay their own way. Of course, Paul does not really suggest he has no right to eat or drink or have a wife. Instead, he refers to the expenses incurred by each of these things and the financial support required. In all this, Paul implicitly condones the Jerusalem apostles’ reception of Corinthian support.
@@ Line 769: / Line 770: @@
 However, when a different group of teachers accepts money from the Corinthians, Paul condemns them harshly. These are the "super-apostles," false apostles who compete with Paul for prominence in Corinth. Toward the end of 2 Corinthians, he offers a full defense of his own rejection of funds, implicitly comparing himself to his opponents who have received funds (cf. 2 Cor. 11:7). However, even at the beginning of the epistle, he criticizes their reception of Corinthian money.
-<blockquote>For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Cor. 2:17)</blockquote>
+<blockquote>''For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.'' (2 Cor. 2:17)</blockquote>
 Why does Paul respond so differently toward his opponents in Corinth? It might appear that he engages in partiality by labeling them "peddlers" yet turning a blind eye to the Jerusalem apostles when they accept money from the Corinthians. This accusation would stand if he condemns the super-apostles’ reception of funds simply because they propagate false doctrine. However, the accusation of partiality falls apart if instead he has identified a fundamental error in their fundraising activities.
@@ Line 785: / Line 786: @@
 In fact, Paul explicitly confirms that he holds them to the same financial standard he holds himself to.
-<blockquote>And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. (2 Cor. 11:12)</blockquote>
+<blockquote>''And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do.'' (2 Cor. 11:12)</blockquote>
 That is, Paul maintains his policy of refusing payment to show that his opponents do not live up to the same code of conduct.
@@ Line 802: / Line 803: @@
 Paul demonstrates this pretense most directly in 2 Corinthians 10. Arguing that the fruit of his labor serves as sufficient proof of his status, the apostle objects to his opponents’ practice of self-commendation in v. 12 and v. 18. Between these bookends, he offers a comparison to his own practices.
-<blockquote>But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord." (2 Cor. 10:13-17)</blockquote>
+<blockquote>''But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. "Let the one who boasts, boast in the Lord."'' (2 Cor. 10:13-17)</blockquote>
 When Paul claims that he does not boast beyond limits, he implies that the super-apostles do boast beyond limits. Terms such as "limits," "area," "overextending," "reach," etc., indicate some geographic extent, especially given that Paul pairs them with the notion of the gospel expanding beyond Corinth and Achaia (2 Cor. 10:16; 11:10). In other words, the apostle considers the church in Corinth his divinely appointed domain,⁠<sup>[3]</sup> but his opponents consider it the fruit of their labors. Paul expresses similar concerns elsewhere, declaring that as a church planter, he does not go where Christ has been named, building on another’s foundation (Rom. 15:20). On the other hand, his opponents are eager to operate as pseudo-missionaries who lay claim to another’s work.
@@ Line 848: / Line 849: @@
 Elisha, continuing on in Elijah’s spirit (2 Kings 2:9), miraculously heals Naaman’s leprosy, leading to his apparent conversion. Yet, despite the Syrian commander’s urgings, he rejects his gift with a solemn oath.
-<blockquote>Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused. (2 Kings 5:15-16)</blockquote>
+<blockquote>''Then he [Naaman] returned to the man of God [Elisha], he and all his company, and he came and stood before him. And he said, "Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant." But he said, "As the Lord lives, before whom I stand, I will receive none." And he urged him to take it, but he refused.'' (2 Kings 5:15-16)</blockquote>
 In fact, Elisha rejects Naaman’s offering so adamantly that when his servant Gehazi goes afterward to secure the gift, he transfers Naaman’s leprosy to him as a generational curse (2 Kings 5:20-27). While this malediction no doubt arises from Gehazi’s deceitfulness, Elisha explicitly condemns the nature of such an exchange.
-<blockquote>Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants? (2 Kings 5:26b)</blockquote>
+<blockquote>''Was it a time to accept money and garments, olive orchards and vineyards, sheep and oxen, male servants and female servants?'' (2 Kings 5:26b)</blockquote>
 What distinguishes the two women and Naaman? The women operate as colaborers. One is an Israelite, while the other has been specifically commissioned and instructed by God. On the other hand, Naaman is a pagan Gentile (2 Kings 5:1), one who has received the blessing of ministry and seeks an opportunity for unmediated repayment. The two women offer hospitality as colabor, but Naaman’s present is an attempt at reciprocity.
@@ Line 859: / Line 860: @@
 Jumping ahead to the New Testament, the disciples accepted support from other Jews living in the towns they visited (Luke 10:5-8). However, many also followed Jesus and his disciples, supporting them materially.
-<blockquote>Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1-3)</blockquote>
+<blockquote>''Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.'' (Luke 8:1-3)</blockquote>
 These women colabor with the disciples. While they may occasionally assist more directly in ministry, they help most significantly through their financial contributions. As Luke records, they have been healed by Christ and act out of thankfulness, but we should not label this expression of gratitude as repayment or ministerial reciprocity. Instead, they aim to colabor, supporting the ongoing work of ministry.
@@ Line 866: / Line 867: @@
 In Chapter 4, I pointed out that the Philippian church partnered with Paul as a congregation. I’d now like you to consider Lydia, a particular Philippian who partnered with him as an individual. After the apostle’s instruction, Lydia embraces Christianity. She offers her hospitality to Paul, and surprisingly, he accepts.
-<blockquote>And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us. (Acts 16:14-15)</blockquote>
+<blockquote>''And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." And she prevailed upon us.'' (Acts 16:14-15)</blockquote>
 If Paul refuses support from new converts, why does he receive from Lydia? Prior to her conversion, Scripture describes her as a "worshiper of God," indicating that she already affirmed the true faith through Judaism.
@@ Line 884: / Line 885: @@
 In Paul’s shortest epistle, he appeals to Philemon to receive Onesimus, a runaway slave, as a Christian brother.
-<blockquote>So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. (Philem. 1:17-19)</blockquote>
+<blockquote>''So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self.'' (Philem. 1:17-19)</blockquote>
 The language of colabor colors this account. Paul calls Philemon a partner, having begun the letter addressing him as a fellow worker (Philem. 1:1). Describing the affair as a business partnership, he negotiates with Philemon to charge anything owed to him to Paul’s own account (Philem. 1:18).
@@ Line 892: / Line 893: @@
 Providing Philemon another opportunity to colabor, Paul requests a guest room.
-<blockquote>At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you. (Philem. 1:22)</blockquote>
+<blockquote>''At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.'' (Philem. 1:22)</blockquote>
 In saying "at the same time," this request is not set in the context of a returned favor. Instead, Paul contrasts his presence with Philemon to his present imprisonment.⁠<sup>[3]</sup> He anticipates that he "will be graciously given" to Philemon, not particularly that Philemon will graciously give to him.
@@ Line 906: / Line 907: @@
 The apostle John offers an example of colabor when he instructs Gaius to support those missionaries who are worthy of support.
-<blockquote>Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth. (3 John 5-8)</blockquote>
+<blockquote>''Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles. Therefore we ought to support people like these, that we may be fellow workers for the truth.'' (3 John 5-8)</blockquote>
 The word for "send them on their journey" is ''propempo'', that same term we have seen Paul use in the context of financial support. Here in this epistle, John identifies the act of giving to such men as colabor, establishing a relationship between "fellow workers." This instruction complements the command in his previous epistle not to partner in the wicked works of false teachers by accepting them into one’s home—that is, providing support in the form of room and board (2 John 10-11).
@@ Line 942: / Line 943: @@
 Given this brief overview of the document, we can conclude with some degree of confidence that where the ''Didache'' offers guidance on ministry fundraising, its instruction emerges from an evaluation of New Testament sources and that its judgments were largely shared by the early second-century church. Further, given its early date, one may reasonably conclude that its prescriptions do not stray far from the practice of the apostolic church. At most, it represents a minor evolution from the original pattern of the church rather than a freshly designed program. With that in mind, we turn to the relevant text.⁠<sup>[9]</sup>
-<blockquote>Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him. (Didache 11.4-6, 12)</blockquote>
+<blockquote>''Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet. … And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; but if he tell you to give on behalf of others that are in want, let no man judge him.'' (Didache 11.4-6, 12)</blockquote>
 Clearly, the ''Didache'' takes serious precautions against itinerant teachers who would take advantage of the church. In a different context, it labels anyone who wrongly accepts the support of the Christian community a "trafficker in Christ" or "Christ-monger"⁠<sup>[10]</sup> (Didache 12.5). We may identify several prohibitions here:
 # staying [in a home] for three or more days,
 # taking more than bread for one’s journey,
 # asking for money for one’s journey, and
 # asking for money under the pretense of divine instruction.
@@ Line 965: / Line 963: @@
 ''The Shepherd of Hermas'' warns against greedy prophets who willingly say anything for the sake of gain (Shepherd 43.2-3,8). As a precautionary measure against such things, it decries private prophecy, demanding that teachers teach plainly and openly, in a Christian assembly (Shepherd 43.13-14). However, perhaps its most direct rebuke of false prophets comes in the form of a condemnation of ministerial reciprocity.
-<blockquote>In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly. (Shepherd 43.12)</blockquote>
+<blockquote>''In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly.'' (Shepherd 43.12)</blockquote>
 In forbidding the requirement of remuneration, ''The Shepherd'' does not clearly prohibit the ''acceptance'' of remuneration. However, it goes on to say that a divine Spirit cannot "receive money and prophesy." Here, ''The Shepherd'' offers an unqualified rejection of ministerial reciprocity. It rejects as insincere any who would receive in direct exchange for teaching.
@@ Line 972: / Line 970: @@
 Not much is known of Apollonius of Ephesus, but his writings warrant mention for their status as early witnesses to the practices of the church. These writings no longer exist in a complete form, but the early church historian Eusebius recorded his contentions with the heretic Montanus. Of Montanus, Apollonius reports,
-<blockquote>This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠<sup>[14]</sup></blockquote>
+<blockquote>''This is he who... appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.⁠<sup>[14]</sup>''</blockquote>
 Clearly, Apollonius opposes greedy accumulation of wealth, although it is less clear why he objects to salaries in particular. It seems likely that he protests the nature of the commission: pay offered in return for preaching. Regardless, it is plain that Apollonius opposes prophets accepting gifts in the context of their ministry.
-<blockquote>Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠<sup>[15]</sup></blockquote>
+<blockquote>''Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess [Prisca] receiving gold and silver and costly garments, how can I avoid reproving her? ... If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.⁠<sup>[15]</sup>''</blockquote>
 Notably, Apollonius appeals to Christ as he promotes his ethic.
-<blockquote>For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠<sup>[16]</sup><blockquote>
+<blockquote>''For although the Lord said, "Provide neither gold, nor silver, neither two coats," these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.⁠<sup>[16]</sup>''</blockquote>
 Depending on how we understand Apollonius, one could argue that he strays from the dorean principle, rejecting all financial support for ministers rather than merely rejecting ministerial reciprocity. However, congregational support has always been a common feature in churches, even in the first and second centuries. For Apollonius to take particular issue with Montanus, the false prophet’s practice must have deviated beyond the typical practice, possessing a more commercial character.
@@ Line 1,071: / Line 1,069: @@
 Considering the dorean principle in the life of the church gives us an opportunity to evaluate how we think about weekly financial contributions. First, the congregation ought not be misled about the nature of their giving. Rather than being taught that they owe ministers directly, they should be taught that they owe it to God to support his ministers, especially those from whom they have benefited. Beyond this, they should understand that their giving is an act of colabor. In the words of D. A. Carson, "the church does not pay its ministers; rather it provides them with resources so that they are able to serve freely."⁠<sup>[2]</sup> The congregation works together with their minister to ensure the gospel is proclaimed. As such, it moves the charitable act from a negative center to a positive center, from the canceling of debt owed to investment in the kingdom of heaven. Not only does a right understanding of giving correct an erring ethic, but it also has the power to enliven the giver.
-Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠[3] While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.
+Of course, ministers also should recognize the nature of their income. To quote another prominent theologian, "Christian ministers should refuse remuneration for the sake of the gospel. When Christians accept money for ministry, they ought never view it as a wage but a gift."⁠<sup>[3]</sup> While the distinction between "wage" and "gift" might differ from our chosen vocabulary of "reciprocity" and "colabor," the concerns coincide.
 === Sermons ===
-Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠[4]
+Naturally, preaching ministries should offer sermons at no charge. Few churches, if any, have a turnstile at the door, but it was not that long ago that many charged pew rents. Moreover, with the rise of technology, sermons have been sold in print and digital form for some time. As just one prominent example, an archive of Tim Keller’s sermons currently costs $1,600, marked down from a list price of $3,300.⁠<sup>[4]</sup>
 In contrast to these commercial practices, the church should engage in the free proclamation of the gospel, not only by permitting visitors to freely enter the building for worship services but also by providing any recordings freely. Most churches already practice this, sharing their sermons freely on sites such as Sermon Audio.
@@ Line 1,081: / Line 1,079: @@
 === Special Services ===
-Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠5
+Irregular religious worship services warrant special scrutiny. Any amount of religious instruction, including worship leading, should be offered without pay. Such charges are not unheard of in modern times. For example, the church pastored by the then president of the Southern Baptist Convention charged for entry to their 2019 "Good Friday Worship" service.⁠<sup>[5]</sup>
 Frequently, special worship events run outside the context of a church, under the auspices of a concert or conference. Such affairs typically charge not only to recuperate physical costs but also to fund religious instruction. Ticket sales that fail to identify the exact objects of purchase—food? music? a message?—along with a blurring between worship and entertainment, threaten to transgress the dorean principle.
@@ Line 1,095: / Line 1,093: @@
 ===Opposition and Boycotts ===
-The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠6 true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,
+The dorean principle stands at odds with much gospel proclamation as it exists in the world. While inconsistency on this point may indicate false teaching,⁠<sup>[6]</sup> true teachers also adopt compromised practices, unaware of the implications. Should we oppose or boycott such ministries to promote a biblical ethic? Thankfully, the apostle Paul gives a rather direct answer. Observing that some preach Christ "not sincerely," he responds,
 <blockquote>What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Phil. 1:18)</blockquote>
@@ Line 1,103: / Line 1,101: @@
 Similar to boycotts, one may circumvent paywalls that restrict access to ministry—e.g., via illicit downloads. If the gospel is the Lord’s to offer and ministers are not permitted to sell their teaching, such behavior may seem justified. In considering the temple tax, Jesus offers a nuanced response to unjust financial impositions attached to spiritual blessings.
-<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)<blockquote>
+<blockquote>"What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?" And when he said, "From others," Jesus said to him, "Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself." (Matt. 17:25b–27)</blockquote>
 Having a right to the benefits of the temple, the disciples do not owe the tax to those who collect it. However, for the sake of peace, it is often best to bear such burdens.
@@ Line 1,151: / Line 1,149: @@
 This would work for many sophisticated organizations, but it would work especially well for ministries of individuals. For pastors and other staff, churches could recognize their special labor in their regular salary. In the case of others, nothing inhibits the church from creating a position for them. For example, some churches have a "scholar in residence" position that could be appropriately compensated. Christian authors who produce valuable teaching ought to be supported so that they have the liberty to write without fearing the financial ramifications of abandoning their day job.
-However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠[1] However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠[2]
+However, a number of Christian authors write and publish books independent of the authority structure and financing of their church. In the end, they frequently support their work by selling their finished product, some even priding themselves for doing so. To draw examples from the spectrum of evangelicalism, Rick Warren and Joel Osteen have both opted out of taking any income from their churches, instead living primarily on book royalties.⁠<sup>[1]</sup> However, this swaps colabor with reciprocity, reversing the dorean principle. They proudly reject colabor and happily accept reciprocity. The church that wishes to colabor with the minister should be permitted to do so, and none should be asked to purchase ministry through book sales or otherwise. In contrast, some have commendably offered their works for free, rejecting royalties from hard copy sales, living only on the support provided by their churches. John Piper is an example of one such minister.⁠<sup>[2]</sup>
 '''Fundraising through church partnerships:''' Those parachurch organizations which receive their funding largely from individuals could limit their solicitations to established churches. By receiving money from churches that wish to partner with them, they would rely only on the voluntary contribution of congregations rather than the sale of religious instruction.
@@ Line 1,162: / Line 1,160: @@
 As a case study, a particular category of parachurch organizations applies here. Seminaries typically operate outside of the direct oversight of the local church but have significant impact on the church at large.
-While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠3 for a 106-hour Master of Divinity degree,⁠[4] that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.
+While financial aid programs exist, rarely does one complete a seminary degree apart from incurring substantial costs. As an example, Reformed Theological Seminary presently charges tuition at typical rates. At $585 per semester hour,⁠<sup>[3]</sup> for a 106-hour Master of Divinity degree,⁠<sup>[4]</sup> that totals to $62,010, not counting the additional host of fees that go beyond raw tuition. Given that seminary education constitutes religious instruction in nearly the purest sense, the dorean principle demands that seminaries not accept money from their students in exchange. However, rather than destroying these institutions, several options compatible with the dorean principle offer ways to preserve them.
 Rather than raising money through tuition, seminaries could be funded by individuals and churches looking to support the work of the school. For example, such an institution does not have to directly salary their instructors but could instead provide a framework for churches to support them. These issues of staff largely exhaust our concerns since the dorean principle does not necessarily regulate student room and board. For brick and mortar seminaries, compliance with the biblical ethic may largely reside in delineating facility costs from staff costs, ensuring the latter is funded through responsibly sourced donations.
@@ Line 1,171: / Line 1,169: @@
 === Conferences ===
-As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠[5] At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.
+As an additional case study, gospel-themed conferences likewise collect large sums of money from attendees. Not uncommonly, organizers sell tickets at a cost approximating $100 a day. For example, Together for the Gospel’s T4G20 was a three-day exclusive livestream event with registration costing $299.⁠<sup>[5]</sup> At thousands in attendance, this represents over $1 million in ticket sales. If the purpose of such events is truly to promote the gospel, then the dorean principle must shape its commerce.
 Naturally, large events require substantial sums of money to reserve venues, print conference materials, etc. Thus, it is not surprising that fees are often associated with conference attendance. However, according to our ethic, one should not charge for the actual ministry of the gospel. A key issue here is that in conference tickets, material costs are rarely delineated from the cost of the instruction itself. When they are, it becomes apparent whether the organizers intend to sell religious instruction to the audience. For example, in order to avoid the suggestion that the teaching itself is being sold, a ticket could be labeled a "meal and facilities pass." Regardless, our ethic also regulates all that directly attends to the proclamation of the word, so gospel-centric event organizers should consider finding willing colaborers rather than charging for attendance.
@@ Line 1,189: / Line 1,187: @@
 Both men requested an audience before the High King Diarmaid for arbitration, each one confident that justice would rule in his favor. Finnian argued that because the book was his, the copy was his as well. Colmcille responded, offering his defense.
-<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠<sup>[1]</sup><blockquote>
+<blockquote>My friend’s claim seeks to apply a worn out law to a new reality. Books are different to other chattels (possessions) and the law should recognize this. Learned men like us, who have received a new heritage of knowledge through books, have an obligation to spread that knowledge, by copying and distributing those books far and wide. I haven’t used up Finnian’s book by copying it. He still has the original and that original is none the worse for my having copied it. Nor has it decreased in value because I made a transcript of it. The knowledge in books should be available to anybody who wants to read them and has the skills or is worthy to do so; and it is wrong to hide such knowledge away or to attempt to extinguish the divine things that books contain.⁠<sup>[1]</sup></blockquote>
 To Colmcille’s shock, the king ruled in Finnian’s favor. Many speculations surround this event. Perhaps it represented an unbiased attempt at justice, or perhaps the court counselor, a druid, sought to hinder the advancement of Christianity. Regardless, the details of the story certainly make for interesting considerations.⁠<sup>[2]</sup>
@@ Line 1,195: / Line 1,193: @@
 In our day, access to efficient copying is vastly more widespread than it was in Colmcille’s. Through the digitization of information, even a child can reproduce a book in near-infinitesimal time at near-infinite quantities. Through the internet, that same work may be disseminated to nearly every person on the planet. If the fiery monk worried that outdated laws would hinder the advancement of the gospel in a new era, how much more should we revisit those same concerns?
-Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠[3] While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠[4]
+Defined broadly, copyright is any legal mechanism that regulates the reproduction and use of creative works.⁠<sup>[3]</sup> While copyright offers legal protections to authors, it simultaneously restricts the freedoms of those who consume creative works. In this chapter, I would like to comment on how the dorean principle should shape our view of its use in ministry and then provide some alternatives for modern ministry workers.⁠<sup>[4]</sup>
 === Copyright and Obligation ===
@@ Line 1,260: / Line 1,258: @@
 In the next chapter, I’d like us to consider some practical examples of how modern ministries use copyright, and ways to bring these practices in line with the dorean principle.
-=== 14. The Path of Progress ===
+== 14. The Path of Progress ==
 '''''Problem vs. Solution'''''
@@ Line 1,267: / Line 1,265: @@
 It’s not merely hobbyist activities that are stymied by such approaches to copyright. For example, it has even had an impact on the Center for the Study of New Testament Manuscripts (CSNTM), the foremost institution in the digitization and archival of New Testament manuscripts. At a presentation from its executive director, Daniel B. Wallace, I once asked why so many of the organization’s archived digitizations were inaccessible through the CSNTM website. Dr. Wallace responded by appealing to copyright and contractual agreements with the institutions that own the physical manuscripts.
-The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠[1] Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.
+The notion that copyright protects mechanical reproductions of public domain works is dubious at best, and substantial court precedent indicates otherwise.⁠<sup>[1]</sup> Regardless, in either of these examples, we see that the spirit of Finnian continues today. The sixth-century dispute over a copied psalter has resurfaced in our own digital era.
 But as discussed in the preceding chapter, the issue goes far beyond manuscripts of Scripture. All ministry must conform to the dorean principle. In this final chapter, I’d like to begin with the production of Bible versions and continue on to address a few other areas where I believe the biblical ethic of ministry fundraising has been compromised. At each stop, I’d also like to offer some steps the church may take to restore that ethic.
@@ Line 1,274: / Line 1,272: @@
 A surprising number of restrictions limit the distribution and use of Scripture. To begin, the ancient handwritten manuscripts that preserve our Old and New Testaments are largely inaccessible to the public. Many of these manuscripts hide behind physical walls because they have not been digitized, but others hide behind paywalls designed to direct revenue toward museums and other institutions.
-Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠[2]
+Because manuscripts each have their own scribal peculiarities, prior to translation, Bible societies typically rescind these collected writings into a single document known as a critical edition. While legal ambiguity clouds the matter, courts outside the United States have upheld copyright protection for critical editions.⁠<sup>[2]</sup>
 Likewise, copyright protections apply to translations of Scripture. Fair use doctrine dictates that creative works may reproduce portions of other creative works for certain purposes and to limited degrees, but, at least in the United States, no law concretely codifies these limits. Due to this ambiguity, Bible version copyright holders typically provide their own guidelines, offering consumers some guarantee on what usage they will not litigate. Almost all English versions of the Bible offer roughly the same guidelines for works that incorporate them.
@@ Line 1,290: / Line 1,288: @@
 # The version must be cited. 1) Non-salable media such as church bulletins may simply use the appropriate version acronym (e.g., "NIV"). 2) Salable media must include a full copyright notice (typically this is roughly 25 words long). Note that items such as bookmarks, t-shirts, etc., are considered salable, even if they are not sold.
-As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠[3] Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠[4] Of course, public domain translations do exist, but these represent only a small minority of those in circulation.
+As just one example, the King James Version of the Bible (KJV) is governed by most of these standard guidelines.⁠<sup>[3]</sup> Contrary to popular belief, the KJV does not exist in the public domain but is actually protected by the Crown’s perpetual copyright, although none have attempted to enforce these restrictions outside of the United Kingdom.⁠<sup>[4]</sup> Of course, public domain translations do exist, but these represent only a small minority of those in circulation.
 Any restriction on the distribution and use of the Bible potentially harms the church. It is not merely that ministries may be inhibited from printing and distributing Bibles, but that all sorts of uses of the Bible are unduly encumbered. To publish a tract with heavy Bible usage typically requires special authorization. To fashion multi-version Bible reading software comparable to the popular options that currently exist, developers must secure rights from dozens of institutions. Other potential applications share a similar overhead. Moreover, for those confused or discouraged by the proliferation of Bible versions, it is worth noting this undoubtedly exists in part because of restrictions imposed by copyright. Rather than pay out to other publishing houses, each publishing house with sufficient resources fashions its own version that it may use royalty-free.
@@ Line 1,299: / Line 1,297: @@
 While Bibles remain fundamental to Christian religious instruction, other books are perhaps more germane to our investigation. That is, as we have noted, one may archive biblical manuscripts, engage in textual criticism, and translate the Bible without any interest in the edification of the church. However, apart from purely academic studies, other biblical resources are almost always created with the express intent of edifying the church or reaching the lost. As such, the dorean principle especially regulates them.
-Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠[5] Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.
+Exact details on Christian publishing are difficult to come by, but in 2015, Nielson reported that adult nonfiction Christian book sales had topped 30 million units sold in 2014, rising steadily from 18 million units in 2009.⁠</sup>[5]</sup> Even with a conservative estimate, that represents hundreds of millions of dollars a year in sales. With such large numbers, we should be concerned about the ethical implications for this industry.
 If one sells a religious book at a price above the cost of printing, he exchanges teaching for a fee. Rather than follow the commercial publishing model of the world, ministers—i.e., Christian authors penning religious instruction—ought to give without pay because they have received without pay (cf. Matt. 10:8). Moreover, they ought not place any restriction on those who receive their teaching.
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 === Music ===
-Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠[6] but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.
+Hymns and worship songs, while sung to the Lord, are also written for the instructional benefit of men. As such, the dorean principle must govern them. At the moment, interested parties heavily regulate Christian worship music. Many hymn lyrics are in the public domain, but typical publications of these hymns offer updated renditions subject to copyright protection. The same phenomenon occurs when published arrangements pair ancient lyrics with modern tunes. Performance of a musical work of a religious nature in the course of a service in a religious assembly does not constitute copyright infringement in the United States,⁠<sup>[6]</sup> but most jurisdictions forbid reproduction or other public performance of these hymns without express permission. Frequently, the purchase of a hymnal grants a limited license for these activities. For churches whose singing repertoire exceeds traditional hymnody, Christian Copyright Licensing International (CCLI) manages the rights to the largest brunt of Christian worship music and issues licenses to churches and other entities.
-However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠[7] While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠[8]
+However, even using these avenues to secure the necessary rights for congregational worship, one might be surprised at how many restrictions remain. For example, many hymnals disallow print reproduction of any kind. Additionally, licenses rarely give broad rights to record music. Furthermore, they typically prohibit changes to the musical arrangement. For example, the CCLI does not give rights to "Alter or change the lyrics, melody or fundamental character of any Song."⁠<sup>[7]</sup> While many violate these terms in ignorance and suffer no consequences, copyright holders ''have'' prosecuted such cases against churches in court, even to the tune of millions of dollars in damages, and even for activities as seemingly innocuous as arranging a hymn for a choir.⁠<sup>[8]</sup>
 While churches could simply restrict their musical worship to songs and tunes that exist in the public domain, many regard familiarity as essential to congregational singing and would not consider such limitations a viable option. Additionally, at least in the United States, churches could rely on those provisions for religious assemblies which exempt them from the typical restrictions of the law. However, in order to remain legally compliant, they would have to be circumspect regarding the music they copy and the contexts in which they sing protected worship songs.
@@ Line 1,323: / Line 1,321: @@
 Insofar as software marries itself to gospel ministry, the dorean principle must govern it as well. In some cases, this is more easily discerned than others.
-Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠[9] On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠[10]
+Bible study software, since it exists solely for the purpose of religious education, ought to conform to our stated ethic. Of course, there are many applications that do not. For example, the Bible study software Logos does not include all features with anything lower than the Gold package, which currently retails for $1,549.99.⁠<sup>[9]</sup> On one hand, the landscape has changed so that it has become standard for the base versions of software packages to be offered at no cost. On the other hand, these software producers often make money by upselling digital packages of licensed material specially tailored for their applications. Even public domain works retail at substantial prices. As just one example, Logos has set the list price for their edition of John Calvin’s ''Institutes of the Christian Religion'' at $69.99.⁠<sup>[10]</sup>
 Other tools do not specifically exist for the sake of religious instruction but still attempt to provide assistance in the Christian life. Mobile app prayer companions help Christians keep track of prayer requests, accountability software helps Christians resist temptation on the internet, and church management systems help churches to keep track of their resources. While the development of such applications may not be an activity that proclaims the gospel or directly attends to its proclamation, Christians should think twice before charging for such tools. Recall that the disciples were forbidden from charging for healing (Matt. 10:8), and many of these tools aim to effect a sort of healing in the life of the user, that they might better know the grace of Christ.
@@ Line 1,387: / Line 1,385: @@
 If copyright is not a natural right, then its protection is not a legitimate function of government. If copyright is not a natural right, then it is unethical for any man or ministry to use the power of the government in a court of law to enforce copyright. In fact, rather than a protection of the copyright holders’ rights, such an action would be a violation of the consumers’ rights, as they ought to be able to do as they please with the information in their possession.⁠<sup>[5]</sup>
-# X
+# May, C., & Sell, S. K. (2006). Intellectual Property Rights: A Critical History. Lynne Rienner Publishers p. 5.
-# X
+# The Statute of Anne (1710) was the first legislated copyright protection to be enforced by public courts.
-# X
+# See May, R. J., & Cooper, S. L. (2015). The Constitutional Foundations of Intellectual Property: A Natural Rights Perspective. Carolina Academic Press.
-# X
+# Jefferson, T. Letter to Isaac McPherson (1813).
-# X
+# For fuller arguments from similar perspectives, see Kinsella, N. S. (2008). Against Intellectual Property. Ludwig von Mises Institute; Poythress, V. Copyright and Copying: Why The Laws Should Be Changed. Retrieved May 23, 2020, from [https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed https://frame-poythress.org/copyrights-and-copying-why-the-laws-should-be-changed]
 == Bibliography ==