I want to share the story of a humble priest…some of us read
a little bit about him in book study Father Charles Coughlin he was an early
supporter of Franklin Roosevelt's new deal.
In 1926, Coughlin began his radio broadcasts on station WJR, in response
to cross burnings by the Ku Klux Klan on the grounds of his church. The KKK was
near the peak of its membership and power in Detroit.
In January 1930, Coughlin began a series of attacks against
socialism and Soviet Communism, which was strongly opposed by the Catholic
Church. He also criticized capitalists in America whose greed had made
communist ideology attractive to many Americans.[10] He warned, "Let not
the workingman be able to say that he is driven into the ranks of socialism by
the inordinate and grasping greed of the manufacturer."[11] Having gained
a reputation as an outspoken anti-communist, in July 1930 Coughlin was given
star billing as a witness before the House Un-American Activities Committee.
For a few years, the American public responded strongly:
"Contributions which have flooded into his bank account as a result of
these talks run into thousands of dollars weekly." This literally built
the shrine.
The tower built out of cement has a giant crucifix upon it.
He is quoted as saying it is a cross the KKK couldn’t burn.
He eventually slowly drifted his stances into more and more
antisemitic language and was eventually reprimanded and told to stick to being
a parish priest and nothing more, which he did till his retirement.
Coughlin was mentioned in a verse of Woody Guthrie's
pro-interventionist song "Lindbergh": "Yonder comes Father
Coughlin, wearin' the silver chain, Cash on the stomach and Hitler on the
brain." Not the greatest light to be remembered in…
Today's Gospel set the scribes in similar light I would say
Walter Brueggemann reminds us that; “A single scribe, like
the one who asked about the first commandment, might be commended (12:28-34),
but the habitual behavior of the scribes as a group comes in for severe
criticism. Their pretentious practices-strolling about in long robes, seeking
public acclaim, taking the best seats at the synagogues and local banquets,
lengthy prayers-mask their ruthless exploitation of poor people, widows, who in
a male-dominated society are left without defense. Jesus' denunciation of the
scribes is reminiscent of the prophets who attack religious leaders for similar
practices (for example, Isa. 10:1-2; Zech. 7:10).”[1]
The scribes here, with their ostentatious robes and prayers
and their insistence on being first have lost their tether to the demands of
God. Mark's Jesus has already told us that whoever wants to be first must be
last and servant of all (10:35), Jesus’ argument against the scribes here is
well documented in Marks gospel.
Mark uses rather dark imagery here “by saying that they
"gobble up" or "devour" the house of the widow. Mark tends
to pair together technical words that help associate disparate passages in his
gospel. He does this with the tearing of the heavens and the tearing of the
veil of the temple. He also uses the same word to describe the young man who
flees in the garden and who sits on the empty tomb in chapter 16.
Mark uses the word devour in a similar way. In 4:4 it refers
to the birds who "gobble up" the seed that the sower has thrown on
the ground in the parable of the sower. These birds are interpreted by Jesus as
Satan.”[2]
I cannot help but believe that for Mark, this is very intentional, and it is
very poetic and subtle. He does not hurl insult but instead weaves in a slight
that only a contemporary reader or a careful reader today may catch.
Now for us this story is divided into two parts the scribes
and the widow however as one commentator points out
“Sometimes the headings in English Bibles hinder us from
seeing necessary connections.
The break between Mark 12:40 and Mark 12:41 with captions
such as “The Widow’s Offering” or “A Poor Widow’s Contribution” or “An Act of
Faithfulness” prompt readers to read 12:41-44 as a separate, distinct story
from what precedes.
But this was more than a story about faithful giving. Yes,
this widow “put in everything she had.” Yes, this woman, in this act of giving,
acts unselfishly (even if unwisely). Yes, this unnamed character did what she
thought she needed to do.
Furthermore, Jesus made the act of giving the point of his
teaching. While he may not have concluded the observation by saying, “So,
should you give all of your possessions,” he did seem to imply such an idea
with his comparison to those who gave only some of their abundance. Yet, the
story seems to be about more than that. Rather, this was a story -- especially
in Mark’s narrative order -- that exposed the religious leaders for their hypocrisy.
And, it may just expose us all!”[3]
I am going to let you in on a little-known secret. Many of
us pastors fear exposure. Throughout seminary and in many conversations since
with fellow clergy there is this under lying fear that at some point someone is
going to say, “You fraud, you do not belong her get out!” Because we are human,
because we know we fail, I know I fail. But you see that is the difference
between the good scribe and the scribes mark is criticizing here.
The scribes here place themselves on a pedestal, lift
themselves up as the example of how to live and more than that proclaim no one
is better more righteous more holy than them.
Yes, they are literally holier than thou!
“They get the center of the meat, cushions on the seat
Houses on the street where it's sunny
Summers by the sea, winters warm and free
All of this and we get the rest!”
The scribes and Jesus were in tension throughout Mark’s
Gospel. This tension was established right in the beginning of Mark’s story. A
group of people classified Jesus’ teaching as possessing an “authority” the
scribes they knew didn’t have. Oftentimes the scribes mistrusted Jesus’ various
activities. In return, Jesus and his disciples questioned the influence of
scribal teaching. At one point, the disciples, without Jesus’ around, argued
with scribes over an ailing child. As his mission continued, Jesus recognized
their antagonism, predicting that they would “reject” him and, eventually,
“condemn him to death.” So, Jesus’ public critique, in 12:38-40, fit into the
larger pattern of conflict that Mark portrays. Within this portrayal, the only
exception to the theme was the one individual scribe who agreed with Jesus over
the greatest commandment to love God and neighbor.[4]
“We'd like to identify ourselves with the widow of verses
41-44, but most of us North American Christians are the scribes of verses
38-40. Even when we live simply, we enjoy products and infrastructures whose
provision devours the lives of the poor in the world. And no length of prayers
can hide us and our love of what we have and what we've accomplished.”[5]
I believe this reality is staring us in the face today. Our accusers are in the fellowship hall. The
artists from around the globe who handmade items are being sold. Being sold at
fair value. Which honestly is rarely the case.
“Serrv International is a nonprofit dedicated to fighting
global poverty through fair and ethical trade.
Poverty remains a terrible reality for many of our world's
citizens. While it exists everywhere, it's most severe in developing countries,
where more than 700 million people—half of them children—live on less than
$1.90 a day.
At Serrv, we work to fight poverty and improve lives through
handwork. Behind every fair-trade handcraft, we sell, there's a story of
positive change. And after nearly 70 years, we've seen what trading fair can
do. Marginalized artisans and farmers who are empowered by sustainable
employment, fair wages and safe working conditions find security and dignity in
their work. They create stronger and healthier communities. They send their
children to school. They hand down traditions of cultural craft.
History & Impact
One of the first fair trade organizations in the United
States, Serrv was established in 1949 to help displaced refugees trade their
handcrafts for income after the Second World War. As a founding member of both
the World Fair Trade Organization and the Fair-Trade Federation, we've steadily
increased our impact in the fight against global poverty. Today we employ and
empower nearly 8,000 artisans and farmers in 24 countries.”[6]
I know this sounds like a commercial for our fair-trade fair
but, what I am trying to do is draw in the lesson we are supposed to be paying
attention too. It is not about the
gifts…It is not about the shopping experience…it is about working to create a
fair and just world…
Each and every item in there was hand made by an artist,
crafts person, skilled labor that is getting a fair wage for the art they
create. These are not sweat shops…these
are not factory mass produced appropriations of someone’s culture. These are
items made one at a time with love care and pride that allow people to provide
for their families. They create out of
their need to survive we shop because in our abundance we can help monetarily
but also spiritually.
One of my favorite items from fair trade is my terracotta
candle holder that is inscribed upon it “I am Dipali Rani Paul. My father is
the late Sachindra Chandra Paul. From my childhood I was inspired by seeing my
father’s devotion to his work with terracotta.
I am dedicated to keeping up my father’s reputation. Today on his
blessing I live on making terracotta goods. The trade keeps us alive.”
As we look at the story Jesus uses the example of the widow
to continue his condemnation of the Scribes for she has nothing left to give
but her last two coins. She stands in direct contrast to the scribes who seek
praise who seek honor and glory. The widow gives out of her want. She supports the church out of her need.
Trusting that God will support her.
Notice id did not say trusting the Church would support her.
Walter Brueggemann again asks a few poignant questions. “Does the story
explicitly praise the widow’s actions?
“And sitting opposite the Treasury, he was gazing at how the
crowd threw their change into the Treasury. And lots of wealthy people put in
lots. Then there came a single destitute widow-woman: and she threw in two
tiny. [coins], a farthing.
And summoning his disciples, he told them, ‘Amen I tell you:
this widow, the destitute woman, threw more than all who threw [money] into the
Treasury. You see, they all threw [in] from their surplus. But everything she,
from her poverty, threw [in] everything she had, her whole life.'”[7]
I have heard sermons about giving out of our abundance just as
the widow gave out of her need but, the question asked does the story explicitly
praise the widow’s actions? I must answer
no…her actions are used to condemn the others, to condemn the scribes who
devour widows’ houses.
The questions go on; “Why would she be commended for giving
to a Temple whose destruction was at hand? Does she not rather serve as a
concrete example of how innocent people are victimized by the Temple
authorities? Jesus’ comments about the widow are really a lament about her
plight and continue the denunciation of the scribes, who instead of caring for
this woman as the law directed them to do are robbing her of her last dime.”[8]
When it comes to applying this today, how do you judge
someone's intentions? How do you know a long prayer is for appearance rather
than genuine piety? How do oyu know when someone is giving out of surplus or
out of need? Who are we to judge anyway?
I do not think these are the questions we should be asking instead, what seems
clear is Mark's intention to reevaluate value. In the Kingdom of God, what is
valued and important is different from that of the human kingdom(s).
You see in this short story; the offering of the rich people
is rendered unimportant or insignificant. It is budgeted there appears to be no
effort or thought behind it. Yet, A poor widow, who gives everything she has,
Jesus holds up as an example. Does this mean everyone should give everything
they have? Maybe.
Remember much of Marks writing is about God’s Kingdom. When
we view this part of the Gospel through this lense we see that Jesus is saying:
where you put your money will show your allegiance. In other words, if you
think it really belongs to Caesar, then go ahead and give it to him. Or if you
think your money should be going to an institution that is hypocritical and
ignoring its own commandments or better yet ignoring the greatest commandments.
Love of God and Love of Neighbor then go ahead and throw your money away.
“This text isn't necessarily saying that everyone needs
always to give everything. Instead, the widow has decided that her money, what
little of it she had, belonged to God. This text, then, consistent with Mark's
overall agenda, is about perspective and reevaluation. Those things that are
valued in the kingdom of God differ from that in wider society.”[9]
The woman can represent those who see past the church’s
failings, see past the buildings and the worship and the coffee hours. She sees
and trusts in a church that represents God and God’s Kingdom here on earth.
“The things that are valued in the Kingdom of God differ
from the human realm. Should we give our money to fund a new air-conditioning
unit for the church? Should we give money so that our name goes on a plaque
inside the door as a cornerstone giver? Are those the things valued in the
kingdom? Or, should money be given to relief organization? Food pantries?
Homeless shelters?”[10]
This is why we are a 5 by 5 church. Yes, our money goes to the practical stuff
but more importantly our money goes to our Churches wider mission. We are both
practical that we need to keep up our place of worship we need a place to
gather as community and yet… we need to reach out and serve our neighbors in
need.
Finally, what may be more of an interesting challenge is
well as they say “Time is money. What if, for us today, it is our time that is
analogous to the widow? Helping those in need, doing something constructive
with all of our resources, not just our money, might be a better way to embody
this text than simply filling out a direct-deposit slip”[11]
Talk about a penny for your thoughts…
This is a dualistic lesson it condemns the high and mighty
and yet says to the high and mighty there is a better way… a different way it
says though you have abundance you can still be on the right path. I pray htat this community continues its wonderful
journey of finding ways to meet the needs and the call of the community around
us.
May we each find our own path to walk the way of Christ and
to bring about Gods kingdom here and now amen.
[1] Brueggemann,
Walter, and Charles B. Cousar. Texts for Preaching: A Lectionary Commentary,
Based on the NRSV. Louisville, KY: Westminster/John Knox Press, 1993. Pg. 584
[2] https://www.workingpreacher.org/preaching.aspx?commentary_id=1418
[3] https://www.workingpreacher.org/preaching.aspx?commentary_id=2662
[4] https://www.workingpreacher.org/preaching.aspx?commentary_id=2662
[5] https://www.workingpreacher.org/preaching.aspx?commentary_id=441
[6] https://www.serrv.org/category/about-us
[7] King,
Nicholas. The Bible: A Study Bible. Buxhall, Stowmarket, Suffolk: Kevin Mayhew,
2013.
[8] Brueggemann,
Walter, and Charles B. Cousar. Texts for Preaching: A Lectionary Commentary,
Based on the NRSV. Louisville, KY: Westminster/John Knox Press, 1993. Pg. 584
[9] https://www.workingpreacher.org/preaching.aspx?commentary_id=1418
[10]
Ditto
[11]
Ditto
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