Psychological research on acquisition, the process of obtaining, accumulating and retaining financial wealth, material possessions or other valued objects, has focused particularly on materialism, consumer behaviour, motivation, identity, social comparison and psychological well-being, although acquisition itself is broader than materialism and can also reflect legitimate needs for security, independence and flourishing.
Early consumer research by Moschis and Churchill (1978) examined materialistic attitudes as part of consumer socialisation, while Russell W. Belk (1985) conceptualised materialism as a personality characteristic comprising possessiveness, non-generosity and envy, suggesting that possessions can become central to an individual's life and a source of both satisfaction and dissatisfaction. Marsha L. Richins and Scott Dawson (1992) subsequently developed a values-based account of materialism, identifying three dimensions: acquisition centrality, the pursuit of happiness through possessions, and defining success by the quantity and quality of possessions. Their findings associated stronger materialistic values with greater desired income, less emphasis on interpersonal relationships, less voluntary simplicity and lower life satisfaction.
Tim Kasser and Richard M. Ryan (1993, 1996), drawing on self-determination theory, distinguished extrinsic aspirations, such as wealth, fame and image, from intrinsic aspirations, including personal growth, relationships and community contribution. Their research suggested that prioritising extrinsic goals is associated with poorer psychological well-being, particularly when such goals displace intrinsic ones. Robert A. Emmons (1986), through his research on personal strivings, demonstrated the importance of examining the goals people pursue and their relationships with psychological adjustment, while Helga Dittmar (2008) synthesised evidence linking materialistic values with consumer culture, identity concerns and reduced well-being.
Research by Jo-Ann M. S. Chaplin and Deborah Roedder John (2007) further showed that self-esteem and developmental experiences help shape materialistic orientations in children and adolescents, while studies reviewed by Kasser (2002) indicate that insecurity and external pressures can strengthen the appeal of wealth and possessions as sources of validation. These findings do not establish that acquiring wealth is inherently harmful. Financial resources can improve living conditions and security, while the psychological risks appear especially relevant when possession and status become dominant measures of personal worth.
From a Christian perspective, acquisition must therefore be assessed not merely by its amount but by its purpose, manner of attainment and consequences for one's relationship with God and neighbour. Christ warns against greed and the illusion that life consists in abundant possessions (Luke 12:15–21), teaches that one cannot serve both God and money (Matthew 6:24), and identifies the love of money (not money itself) as a root of many evils (1 Timothy 6:10). An Eastern Orthodox theological perspective deepens this distinction through the ascetic understanding of apatheia (freedom from disordered passions rather than indifference to creation) and the virtue of generosity, in which possessions are received with gratitude and managed as a stewardship rather than treated as ultimate sources of identity or security.
St Basil the Great, particularly in his homily I Will Tear Down My Barns, condemns the hoarding of resources while others lack necessities, arguing that surplus wealth carries obligations to the poor. St John Chrysostom similarly emphasises justice, almsgiving and responsibility toward those in need. Orthodox spirituality consequently invites believers to examine the passions of greed and covetousness, practise moderation and almsgiving, and orient material resources toward love, hospitality and the common good (Orthodox Church in America, n.d.). This approach does not require treating every possession or instance of wealth acquisition as sinful. Rather, it asks whether acquisition serves human flourishing and charitable responsibility or becomes an attachment that enslaves the heart, echoing Christ's teaching that one's treasure and heart are inseparably connected (Matthew 6:19–21).