Support of the clergy in the early church

How clergy were supported: tithes, first fruits, offerings, and their own work. Part of Church office.

Didache 13.1Anonymous · ca. 50–150 (often ca. 100) · A true prophet who settles among you deserves support.
Didache 13.2Anonymous · ca. 50–150 (often ca. 100) · True teachers also deserve support.
Didache 13.3Anonymous · ca. 50–150 (often ca. 100) · Give the firstfruits of produce and flocks to the prophets.
Didache 13.5Anonymous · ca. 50–150 (often ca. 100) · Give the firstfruit of your baking.
Didache 13.6Anonymous · ca. 50–150 (often ca. 100) · Give the firstfruit of wine and oil to the prophets.
Didache 13.7Anonymous · ca. 50–150 (often ca. 100) · Give a firstfruit of money, clothing, and all possessions.
Against Heresies 4.8.3Irenaeus of Lyons · ca. 180–190 · The disciples plucking grain on the sabbath acted lawfully as priests, for all the righteous are priests and the apostles have the Levites’ portion.
Didascalia 2.25Anonymous · first half of the third century
Didascalia 2.26 (Latin)Anonymous · first half of the third century · Old Testament sacrifices and tithes correspond to the church's prayers and offerings, which are brought through the bishop; bishop, deacon, deaconess, presbyters, and widows are honored as types of God, Christ, the Spirit, the apostles, and the altar.
Didascalia 2.28 (English)Anonymous · first half of the third century
Didascalia 2.34 (English)Anonymous · first half of the third century
Didascalia 2.34 (Latin)Anonymous · first half of the third century · The bishop, who binds and looses with heavenly power over soul and body, is to be loved as father, feared as king, and honored as God, and the people's tithes and offerings are given to him to distribute.
Didascalia 2.35Anonymous · first half of the third century
Didascalia 4.7–8Anonymous · first half of the third century
Apostolic Tradition 31Hippolytus of Rome · early third century · First fruits are brought to the bishop, who blesses God for the fruits of the earth.
Commentary on John 1.9Origen · ca. 230–248 · Addressing Ambrose, Origen recalls how tithes and firstfruits passed from the tribes through the Levites to the high priest.
Homily on Luke 38Origen · ca. 233–250 · Christ’s weeping over Jerusalem fulfils his own beatitude and also laments the baptized who fall into sin; his expulsion of those who sold doves warns teachers not to sell the gifts of the Holy Spirit.
Homilies on Joshua 17.3Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Those whose inheritance is the Lord receive wisdom, righteousness, and all goods, and they live among the laity so that each may share with the other: the laity supporting the priests so that the priests may devote themselves to Scripture and give the people light.
Homilies on Joshua 25.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The cities of the Levites were also assigned by lot, in an order of honor beginning with the priestly line of Aaron among the sons of Kohath, matching the order of the camp around the ark in Numbers.
Homilies on Leviticus 3.6Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The sin in holy things admits no cheaper substitute; literally it concerns those who misuse offerings given to the church for the saints, the clergy, and the poor, who must restore them with interest.
Homilies on Numbers 11.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The firstfruits law still binds Christians literally: they should give firstfruits to the clergy, since Christ requires righteousness exceeding that of the Pharisees, who tithed even herbs.
Commentary on Matthew, Latin Series 60Origen · ca. 244–249 (Latin translation, 4th–5th century) · The watches of the night are the stages of life at which people begin to watch for the Lord; the faithful and wise servant is the bishop or steward who serves rather than lords it, feeds his fellow servants rightly, and administers church funds for the poor with honesty and discernment.
Letter 1.1Cyprian of Carthage · 249/250–258 · Cyprian tells the church at Furni that a council forbade naming clergy as guardians in wills, since clergy, like the Levites who lived on tithes, must be free to serve the altar.
Letter 2.2Cyprian of Carthage · 249/250–258 · An actor who has retired but still trains others is not excused; if he is poor, the church (at Carthage if need be) will support him so he can give up the trade.
Apostolic Church Order 12Anonymous · ca. 300 · Honour and support the one who teaches you the word of God and gave you the seal, as the Lord himself.
Canons of Hippolytus, canon 36Anonymous · 4th century · Firstfruits of every kind are brought to the bishop, and a presbyter gives thanks and blesses them and the giver with a set prayer.
Church History 2.20.3Eusebius of Caesarea · ca. 300–325 · Josephus (quoted): the high priests seized the priests' tithes, so that poor priests starved.
Church History 10.6.1Eusebius of Caesarea · ca. 300–325 · Constantine tells Caecilian that he has ordered the finance officer of Africa to pay him 3,000 folles for the clergy of the catholic church.
Church History 10.6.2Eusebius of Caesarea · ca. 300–325 · Caecilian is to distribute the money according to a list sent by Hosius.
Church History 10.7.1Eusebius of Caesarea · ca. 300–325 · Constantine explains that since true religion brings the empire prosperity, its ministers should be rewarded.
Church History 10.7.2Eusebius of Caesarea · ca. 300–325 · The clergy of Caecilian's catholic church are exempted from all civic duties so that they may devote themselves to worship, which benefits the state.
Testament of Our Lord 1.31Anonymous · ca. 350–500
Testament of Our Lord 2.14Anonymous · ca. 350–500
Demonstration of the Gospel 2.3.93Eusebius of Caesarea · ca. 314–324 · Paul applies the law about oxen to ministers of the gospel.
Demonstration 10.6Aphrahat · 337-345
Canon 8Anonymous · ca. 340–360 · Both giver and receiver of offerings made apart from the bishop or his steward are anathematized.
Letter 104Basil of Caesarea · ca. 357–378 · Basil asks the prefect Modestus to restore the old exemption of the clergy from taxation as a general grant administered by the church.
Letter 131Gregory of Nazianzus · ca. 360–390 · The end of a letter to Eusebius of Samosata; then Gregory asks the tax assessor Julian not to blame him for a family quarrel, to fulfil his promise to the poor, and to exempt Gregory's clergy from the tax register.
Tractates on the Psalms 52.13Hilary of Poitiers · ca. 360–367 · God's people are distinct from those who devour them: persecutors, slanderers, and clergy who enrich themselves from the offerings; such do not truly call upon God.
Commentary on Philippians 4.15Marius Victorinus · ca. 360–363 · From the start of Paul’s mission, the Philippians alone among the churches supported him with material gifts, the “account of giving and receiving.”
Oration 26.7Gregory of Nazianzus · ca. 362–383 · Gregory asks his people whether they have cared for the poor, strangers, and clergy, as serving Christ in the least of his brothers, and begins to tell what he learned in solitude, watching the sea as an image of life’s temptations.
Oration 43.55Gregory of Nazianzus · ca. 362–383 · When Cappadocia was divided into two provinces, the bishop of the new metropolis, Tyana, claimed jurisdiction and revenues, and even seized Basil's mules, under the pretext of doctrine.
Commentary on 1 Corinthians 9:4–5Ambrosiaster · ca. 366–384 · Paul had the right to support and to be accompanied by a woman helper, as the other apostles and Peter were, like the women who served Jesus.
Commentary on 1 Corinthians 9:6Ambrosiaster · ca. 366–384 · Paul and Barnabas had the right to support but chose not to use it.
Commentary on 1 Corinthians 9:7–8Ambrosiaster · ca. 366–384 · Soldiers, vine-dressers and shepherds live from their work, as the law also teaches.
Commentary on 1 Corinthians 9:10Ambrosiaster · ca. 366–384 · The law about the ox was written figuratively for preachers, who should share the fruit of their labour.
Commentary on 1 Corinthians 9:11Ambrosiaster · ca. 366–384 · Preachers who give spiritual goods may fairly receive material support.
Commentary on 1 Corinthians 9:12Ambrosiaster · ca. 366–384 · Paul waived his right to support so as to rebuke freely, unlike the false apostles who flattered sinners for gain.
Commentary on 1 Corinthians 9:13Ambrosiaster · ca. 366–384 · Both pagan and Jewish priests live from their offerings, as Moses decreed.
Commentary on 1 Corinthians 9:14Ambrosiaster · ca. 366–384 · Christ ordained that preachers live from the gospel, in line with natural reason, though Paul declines it.
Commentary on 1 Corinthians 16:17–18Ambrosiaster · ca. 366–384 · Stephanas and his companions supported the gospel's workers, which refreshed Paul even though he took nothing from Achaia.
Commentary on 1 Thessalonians 2:6–7Ambrosiaster · ca. 366–384 · Paul refused the support due to an apostle in order to shame the false apostles who sought honor for themselves.
Commentary on 1 Thessalonians 5:12–13Ambrosiaster · ca. 366–384 · Paul asks the church to honor and support its laboring leaders willingly and out of love, as in the double honor due to presbyters.
Commentary on 1 Timothy 5:17Ambrosiaster · ca. 366–384 · Presbyters who rule and teach well deserve material support as well as honor, enough not to be in want.
Commentary on 1 Timothy 5:18Ambrosiaster · ca. 366–384 · Preachers should be paid neither too little nor too much, and accusations against presbyters, vicars of Christ, are not to be readily admitted.
Commentary on 2 Corinthians 11:7Ambrosiaster · ca. 366–384 · Paul refused the Corinthians' support, though owed it, so as not to resemble the false apostles and to keep his freedom to rebuke.
Commentary on 2 Corinthians 11:8Ambrosiaster · ca. 366–384 · Paul supported his work at Corinth with gifts from other churches, putting the Corinthians in his debt.
Commentary on 2 Corinthians 11:9Ambrosiaster · ca. 366–384 · Paul accepted help from the amended Macedonians but not from the Corinthians, so as not to hinder their correction.
Commentary on 2 Corinthians 11:10Ambrosiaster · ca. 366–384 · Paul swears by Christ's truth that he will never accept support in Achaia.
Commentary on 2 Corinthians 12:13Ambrosiaster · ca. 366–384 · Paul ironically asks pardon for preaching to the Corinthians free of charge.
Commentary on 2 Corinthians 12:14Ambrosiaster · ca. 366–384 · Like a father providing for his children, Paul seeks the Corinthians, not their money, and will not burden them on his third visit.
Commentary on 2 Corinthians 12:19Ambrosiaster · ca. 366–384 · Paul's refusal of money is not self-defence but for the Corinthians' upbuilding, keeping him free to rebuke.
Commentary on 2 Timothy 2:6–7Ambrosiaster · ca. 366–384 · Timothy, who abstained from the church’s funds, is told that the laborer should take his own share first and then distribute to others.
Letter 52.5Jerome · ca. 370–419 · Jerome explains the name 'cleric' as meaning that the Lord is his portion, and warns Nepotian against wealth, business, and familiarity with women.
Letter 64.2Jerome · ca. 370–419 · Jerome interprets the priests' portions, the rules of their purity and support, and the tithes and cities of the Levites.
Apostolic Canon 4Anonymous · ca. 380 · Other firstfruits go to the clergy's house, not the altar.
Apostolic Canon 41Anonymous · ca. 380 · The bishop administers the church's money and may take what he needs from it.
Apostolic Constitutions 2.25.1Anonymous · ca. 380 · The bishop may live modestly from the church’s goods.
Apostolic Constitutions 2.25.2Anonymous · ca. 380 · The bishop must use tithes and first fruits rightly and distribute the offerings for the poor faithfully.
Apostolic Constitutions 2.25.3Anonymous · ca. 380 · Clergy may live from the church’s goods but must share them with the needy.
Apostolic Constitutions 2.25.4Anonymous · ca. 380 · Clergy may share in the fruits of their labour, but in moderation.
Apostolic Constitutions 2.25.5Anonymous · ca. 380 · Like the Levites at the tabernacle, a figure of the church, clergy live from the church.
Apostolic Constitutions 2.25.6Anonymous · ca. 380 · The Levites lived from the people’s offerings instead of land.
Apostolic Constitutions 2.25.9Anonymous · ca. 380 · As Christ bore the people’s sins, bishops must bear them too, and so are rightly maintained by the church, as Numbers provides for the priests.
Apostolic Constitutions 2.26.1Anonymous · ca. 380 · The laity, now God’s holy people, owe their offerings to Christ the high priest and his ministers.
Apostolic Constitutions 2.26.2Anonymous · ca. 380 · The old sacrifices and tithes are now the church’s prayers, thanksgivings and offerings presented through the bishops.
Apostolic Constitutions 2.27.6Anonymous · ca. 380 · Offerings, first fruits and tithes should be given to the bishop, who distributes them fairly to the truly needy.
Apostolic Constitutions 2.34.3Anonymous · ca. 380 · If Israel served its king, the bishop and clergy deserve the people’s support.
Apostolic Constitutions 2.34.5Anonymous · ca. 380 · The people should love, fear and honour the bishop and give him first fruits and tithes.
Apostolic Constitutions 2.35.1Anonymous · ca. 380 · Though freed from the sacrificial law, Christians must still give to the clergy and the poor.
Apostolic Constitutions 2.35.3Anonymous · ca. 380 · The laity give and the bishop administers the church’s goods.
Apostolic Constitutions 7.28.4Anonymous · ca. 380 · True teachers are to be supported; false teachers helped in need but not heeded or prayed with.
Apostolic Constitutions 7.28.5Anonymous · ca. 380 · True prophets and teachers deserve support.
Apostolic Constitutions 7.29.1Anonymous · ca. 380 · Firstfruits are given to the priests, and God will bless the giver.
Apostolic Constitutions 7.29.3Anonymous · ca. 380 · Food firstfruits go to the priests, other firstfruits to orphans and widows.
Apostolic Constitutions 8.30.2Anonymous · ca. 380 · Firstfruits support the bishop, presbyters and deacons; tithes support the other clergy, virgins, widows and the poor.
Canons on the Letters of Paul 62Priscillian · ca. 380–400 · Paul preached without burdening the avaricious, yet says those who serve the altar should live from it.
Letter 125.2Augustine of Hippo · ca. 386–430 · Augustine judges that Albina and her family should be healed of their suspicion of the clergy's greed, and urges Alypius that they take care to be above reproach before men.
Letter 126.9Augustine of Hippo · ca. 386–430 · Augustine calls God to witness that he bears the administration of church property out of duty, not love of it, and that Alypius is of the same mind.
Homilies on Matthew 32.2John Chrysostom · ca. 390 · The Pharisees’ slander is self-refuting, for Christ does what no demon would; moved by compassion he sends the Twelve to the lost sheep of Israel, empowered to heal, to preach the kingdom, and to take nothing, since the laborer deserves his food.
Homilies on Matthew 32.4John Chrysostom · ca. 390 · The apostles are to stay only with the worthy and not move from house to house, to give their peace as a blessing, and to go without possessions, so that their virtue may commend them even before their signs.
Homilies on Matthew 85.4John Chrysostom · ca. 390 · By disowning Judas’s silver yet pressing on to the crucifixion the priests convicted themselves, and the Field of Blood proclaimed their guilt; alms from plunder insult Christ, and because the faithful do not give, the church has been forced to hold property, turning bishops and priests into estate managers instead of servants of the poor.
Sermon 46.3Augustine of Hippo · ca. 391-430 · Ezekiel lists what bad shepherds love, the milk and wool, and what they neglect; the milk is the support that the people give their clergy.
Sermon 46.4Augustine of Hippo · ca. 391-430 · Paul had the right to be supported by the flock but worked with his own hands; when he did accept gifts, he rejoiced not in his own relief but in the givers’ fruitfulness.
Sermon 46.5Augustine of Hippo · ca. 391-430 · Clergy may live from the people’s support, as a lamp needs oil, but must give the light of the Gospel; the Gospel is not for sale, and their reward comes from God, not the people.
Homily 15.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains the “double honour” due to presbyters who preside well and teach, the rules for accusing and rebuking presbyters, and then urges fear of Gehenna, contempt for passing things, and imitation of God's generosity.
The Lord's Sermon on the Mount 2.16Augustine of Hippo · ca. 393–396 · Augustine distinguishes the good to be sought, the kingdom of God, from the necessities to be used for its sake, and illustrates this with Paul’s refusal to preach the Gospel for a living.
The Lord's Sermon on the Mount 2.17Augustine of Hippo · ca. 393–396 · Augustine explains that providing for necessities is not forbidden, as the examples of Christ’s purse and Paul’s collections and manual work show, provided one does not serve God for the sake of these things.
Against Jovinianus 2.22Jerome · 393 · Jerome grants the division between good and evil but argues from Ezekiel and Paul that there are differences of merit and reward among the righteous themselves.
On Lying 30Augustine of Hippo · ca. 395 · Paul's refusal of support shows that Christ's instruction to live by the gospel was a permission, not a command; the saints' deeds interpret the words.
Confessions 13.38Augustine of Hippo · ca. 397–401 · The plants given as food are works of mercy owed to ministers of the word, as Onesiphorus and the Macedonians gave to Paul.
The Harmony of the Gospels 2.73Augustine of Hippo · ca. 399–400 · Christ forbade the apostles to carry provisions because they had a right to support from those they evangelized, a right that Paul, as 1 Corinthians 9 shows, chose not to use.
The Harmony of the Gospels 2.74Augustine of Hippo · ca. 399–400 · 'Not even a staff' means not even the smallest thing, while 'a staff only' signifies the right to support given by the Lord; Christ said both.
On the Work of Monks 4Augustine of Hippo · ca. 400–401 · In 2 Thess 3:6–12 Paul, who had a right to be supported but worked night and day, commands those who walk in disorder to work quietly and eat their own bread.
On the Work of Monks 5Augustine of Hippo · ca. 400–401 · In 1 Cor 9:1–5 Paul claims the apostles' right to be supported and to take along a believing woman to minister to them, which Augustine insists means a woman helper, not a wife.
On the Work of Monks 6Augustine of Hippo · ca. 400–401 · Christ's purse held by Judas and the women who ministered to him show that preachers may be supported by the faithful, while Paul, like the Good Samaritan's extra outlay, gave more by working for his food.
On the Work of Monks 7Augustine of Hippo · ca. 400–401 · The instructions to the seventy-two in Luke 10 show that support from those who hear the gospel is a permission, not a command, so Paul could decline it.
On the Work of Monks 8Augustine of Hippo · ca. 400–401 · Paul's question whether only he and Barnabas lack the right not to work shows that the other apostles rightly lived by the gospel without manual work, while these two chose to work.
On the Work of Monks 9Augustine of Hippo · ca. 400–401 · Paul refused the right to reap material support for spiritual sowing, so he must have earned his food by manual work.
On the Work of Monks 10Augustine of Hippo · ca. 400–401 · Paul's statement that the Lord ordained that preachers live by the gospel, but that he used none of it, can only refer to material support, not spiritual life.
On the Work of Monks 11Augustine of Hippo · ca. 400–401 · Paul's glory and reward lie in preaching the gospel willingly and free of charge, not from the necessity of earning a living by it.
On the Work of Monks 13Augustine of Hippo · ca. 400–401 · Paul refused support from the Thessalonians and Corinthians and worked with his hands, as he also told the Ephesian presbyters, to cut off any pretext of greed and spare the weak.
On the Work of Monks 16Augustine of Hippo · ca. 400–401 · Paul urged the faithful to support servants of God who are in need, and assured Timothy, too weak for manual work, that taking support from those he served was his right, not begging.
On the Work of Monks 17Augustine of Hippo · ca. 400–401 · Paul urged the gentile churches to support the poor saints at Jerusalem who had given up their property, and took a companion appointed by the churches so that no one could suspect him of keeping the collection.
On the Work of Monks 18Augustine of Hippo · ca. 400–401 · Paul's joy over the collection in 2 Cor 9 shows how he valued the mutual exchange of material and spiritual goods between churches.
On the Work of Monks 23Augustine of Hippo · ca. 400–401 · The monks object that if the other apostles did not sin by living from the gospel, they too are free to use the same right.
On the Work of Monks 24Augustine of Hippo · ca. 400–401 · Paul did not blame the other apostles but followed the ministry assigned to him among the gentiles; the monks have the right to be supported only if they are evangelists or ministers of the altar.
On the Work of Monks 34Augustine of Hippo · ca. 400–401 · Christ's command not to be anxious about food and clothing forbids preaching the gospel for the sake of a living, that is, serving mammon, not providing honestly for necessities.
Tractates on the Gospel of John 122.3Augustine of Hippo · ca. 406–420 · The apostles were free to earn their living by their trade, as Paul did, since living from the Gospel was a right and not a command.
On Adulterous Marriages 1.15Augustine of Hippo · ca. 419–421 · Many good acts are done not from command but from free charity, as Christ paid the tax and Paul gave up his rights; some lawful things are not expedient.
The Institutes 10.8John Cassian · ca. 419–426 · Paul, though entitled to live by the gospel, worked night and day for his bread; how much more should monks, who preach nothing, work.
The Conferences 21.2John Cassian · ca. 426–429 · Abba John praises the donors’ tithes and first fruits, but says that by them they fulfil only the righteousness of the old law, which cannot bring perfection.
The Conferences 21.3John Cassian · ca. 426–429 · Under the law tithes went to the Levites and first fruits (about a fiftieth) to the priests, and the righteous show they are above the law by giving more than it requires.