![](3D"ser-1112-06.keh_files/image002.gif")
Out of Our Poverty
“Truly I tell you, this poor widow has put in =
more
than all those who are contributing to the treasury. For all of them have contributed o=
ut of
their abundance; but she out of her poverty has put in everything she had, =
all
she had to live on.” Ma=
rk 12:
43b-44.
<=
/span>
Mark 12:38-44=
On Tuesday morning=
s I meet
with a Men’s Group that has adopted the practice of reading the next
Sunday’s lectionary text in an attempt to discern what the pastor of =
the
day might preach. After nearl=
y a
year of this kind of Bible study, the group has gotten much more savy in th=
eir ability
to read the text, consider the context, and anticipate the sermon. We typically read the text aloud t=
hree
times before beginning our discussions. But last week, no sooner had we
finished reading this text from Mark’s gospel for the first time, when
someone blurted out---“Oh, this must be Pledge Dedication Sunday!R=
21;
And so it is. The impoverished widow from this
morning’s reading, offering up all she had to the temple treasury---t=
wo
small copper coins---is a signal to the experienced church goer that this i=
s a
Sunday to hunker down in the pew, keep your hand on your wallet, and just h=
ope
to get through the sermon unscathed!
It is Pledge Dedic=
ation
Sunday---the occasion when those who promise to financially support the chu=
rch
through the next calendar year have their pledges dedicated to God’s =
praise
and glory in the context of worship.
But it’s als=
o a
Sunday when some who make pledges may experience a hint of satisfaction or =
even
a twinge of self-righteousness when comparing themselves with those who do =
not
pledge. It can also be an occ=
asion
when, in a burst of enthusiasm for meeting next year’s church budget,=
a
pastor can misuse this gospel message.&nbs=
p;
I can imagine sermons being shared this morning that speak repeatedl=
y of
the merits of sacrificial giving, that espouse a theology akin to that foot=
ball
locker room mantra---“No pain, no gain, that push the guilt buttons of
parishioners who have failed to pledge, or that raise the anxiety level of
pledging parishioners who wonder whether they have pledged enough.
I hope you donR=
17;t
hear that kind of message in this morning’s sermon. Any time you feel guilt or manipul=
ation
by a pastor’s sermon, the words of a television preacher, or a zealous
sidewalk evangelist, trust your feelings and know that the message being sh=
ared
is a distortion of the gospel message.&nbs=
p;
Jesus Christ never used guilt or manipulation to share the Good News=
of
the gospel.
It’s my hope=
for
this morning’s message to take a much different approach to the
text. In fact, I want to sugg=
est
that the impoverished widow from this story is a dangerous woman, a
subversive---a genuine threat to our commonly held beliefs associated with =
fund
raising and money management.
On the occasion of=
this
morning’s reading, Jesus is teaching a crowd of people in the Jerusalem temple.=
He has had several lively exchange=
s with
the temple scribes throughout the morning.=
This story occurs during Jesus’ last week of earthly ministry-=
--a
time when temple officials were trying to find a way to entrap Jesus so they
might justify his arrest.
The tension betwee=
n Jesus
and the scribes is palpable when Jesus issues this provocative warning,
"Beware of the scribes, who like to walk around in long robes, and to =
be
greeted with respect in the marketplaces,
39 and to have the b=
est
seats in the synagogues and places of honor at banquets!<=
/p>
40 They devour widow=
s'
houses and for the sake of appearance say long prayers. As we all recover from a grueling =
season
of political campaigns, we have a wealth of contemporary images suggestive =
of
how these scribes may have behaved in public!
Jesus and the disciples then=
moved
to another location on the temple grounds where they could watch people pla=
cing
their offerings in the temple charity boxes. The text tells us, “Many rich
people put in large sums.
42 A poor widow came=
and
put in two small copper coins, which are worth a penny.
43 Then he called his
disciples and said to them, "Truly I tell you, this poor widow has put=
in
more than all those who are contributing to the treasury.=
That’s why I=
want to
suggest that this widow is dangerous and subversive to our understanding of
fund raising and money management.
If you were the chairperson of the church’s Stewardship Commit=
tee,
whose offering would you rather have in your coffers---the large sums from =
the
many rich people who contributed to the temple treasury or the two small co=
pper
coins of this poor widow?
I mean---what coul=
d this
woman be thinking? Doesn̵=
7;t
she know that one has to take care of the caregiver? If she has given all that she has,=
how
is she to care for herself?
Wouldn’t it be wiser for this woman to save back one coin each
week---or maybe even skip a few weeks, keep the money, and get herself on m=
ore
solid financial ground? This =
is
just classic trickle down economics---as soon as the woman is able to get h=
er
house in order where her needs are sufficiently met, she will then be in a
stronger position to generate the resources that she can use to share with
those less fortunate. What co=
uld
she be thinking?
Well, I’m be=
ing more
than a bit facetious this morning.
I have also exploited a confusion that I find inherent to this whole
notion of church pledge campaigns.
The confusion is between fundraising for a specific cause (like a ch=
urch
renovation) and making an offering as an outward sign of our gratitude,
faithfulness, and thanksgiving to God.&nbs=
p;
Just exactly what is a church pledge? Is it a fundraiser to meet the chu=
rch
budget? Is it an offering to =
the
praise and glory of God? Or i=
s a
pledge BOTH a fundraiser AND an offering to God? I have to confess there’s a
tension that exists for me between fundraiser and offering that confuses my
whole notion of pledge.
It seems to me the
confusion is further compounded when we use an account from scripture---like
this morning’s story of the poor widow---that I interpret as the stor=
y of
a woman’s offering, a sign of her piety and faithfulness---that pasto=
rs
try to stretch and fit around this contemporary notion of church pledge.
All that being sai=
d, the
question still remains---How does this morning’s text speak to us tod=
ay
in this place and at this time? In
the time remaining, I want to speak of the poor widow’s donation to t=
he
temple treasury as an offering.
Remember the situation---the text tells us “Many rich people p=
ut
in large sums. A poor widow c=
ame
and put in two small copper coins, which are worth a penny.” Then Jesus turns to his disciples =
and
says, “Truly I tell you, this poor widow has put in more than all tho=
se
who are contributing to the treasury.
For all of the rich people have contributed out of their abundance; =
but
the poor widow out of her poverty has put in everything she had, all she ha=
d to
live on” (12:43-44).
Notice that---from
Jesus’ perspective--- the value of the offering isn’t contingen=
t on
its size or the amount. The v=
alue
of the offering is dependent on how the offering is made. Jesus tells us that the rich peopl=
e gave
out of their abundance while the poor widow gave out of her poverty. It’s not the quantity of the
offering but it’s the quality of the offering. Jesus values an offering made out =
of one’s
poverty.
I have to confess =
that
I’m not sure I have ever truly made an offering out of my poverty. The last time I participated in a =
canned
food drive for the Loaves and Fishes ministry, I waited until the last day =
of
the drive, worked my way to the back of our kitchen cupboard and began to f=
ill
a shopping bag with all the stuff I didn’t like---canned beets, spina=
ch,
smoked oysters bought last Thanksgiving for a traditional family recipe we
never made, a jar of jalapeno peppers, a Hickory Farms cheese spread in a
container that said, “Merry Christmas 2001.” There were enough canned goods to =
fill a
shopping bag but it was a collection that was assembled out of our household
abundance---things in our cupboard that we won’t miss or, more
accurately, didn’t even know we had because they were pushed so far b=
ack
on the top shelf. This collec=
tion
may be---at best--- a donation, but it’s certainly not an offering th=
at
in any way compares to the one made by the poor widow who gave out of her
poverty.
That being said th=
en, what
might it look like for a person to make an offering out of his or her pover=
ty?
Last weekend we ce=
lebrated
the David W. McShane preacher colloquium with the Rev. Linda Loving as our
guest presenter. On Saturday
evening Rev. Loving did a dramatic presentation of the life and times of Ju=
lian
of Norwich. Julian was a four=
teenth
century Christian mystic who was called to the life of a recluse, living in
solitude, confined to a small cottage, living a life of sacrifice and
prayer. The gifts Julian shar=
ed
with her contemporaries---her spiritual counsel, her intercessory prayers, =
and her
hospitality might be considered offerings given out of her poverty.
The quintessential=
example
of an offering made out of one’s poverty is Jesus Christ. The gospel record of Jesus’ =
final
hours describes a man who lost his freedom when he was arrested, who was de=
nied
justice when he was falsely accused and condemned, who lost his physical we=
ll
being when he was whipped and scourged by the Roman soldiers, who lost his
dignity when he was ordered to drag his cross through the streets lined by
crowds that taunted and jeered, who lost his humility when he was stripped =
of
his clothes and hung on the cross, who was at the absolute limits of physic=
al,
mental, emotional, and spiritual pain, when Mark’s gospel records,
“Then Jesus gave a loud cry and breathed his last” (15.37). Out of the most complete and utter
poverty known to humankind, Jesus offered up all he had---the perfect
offering---the life of the Son of God.&nbs=
p;
It’s doubtfu=
l any of
us will ever be a Julian of Norwich and it’s certain that none of us =
will
ever achieve the standard of humanity exhibited by Jesus Christ. But I think we all have the capaci=
ty,
with God’s help, to name the impoverished areas of our lives, and lif=
t up
an offering to God out of that poverty.&nb=
sp;
For those among us=
who are
over scheduled with appointments, commitments and obligations, perhaps our
poverty is a block of uncommitted time each week. An offering out of that type of
impoverishment might be honoring a time of Sabbath each week.
There may be those=
among
us who are overwhelmed with the responsibilities associated with care givin=
g,
perhaps your poverty is a time of self care on a regular basis. An offering out of that type of
impoverishment might be a time of solitude.
There may be those=
among
us who are overwhelmed with business responsibilities that demand frequent
travel for the sake of nurturing professional relationships. Perhaps your poverty i=
s the
lack of time for family relationships.&nbs=
p;
An offering out of that type of impoverishment might be designated
family time that receives top priority each week when schedules are being
planned.
We all have impove=
rished
areas in our lives. This
morning’s message is an invitation for each of us to name those
impoverished areas of our lives and seek out ways we might make an offering=
to
God out of our poverty.
Now I know the Ste=
wardship
Committee members and the Finance Committee members are probably thinking--=
-you
can’t pay the electric bill, you can’t pay the heating bill, and
darn sure can’t pay these pastors if everyone decides to take Sabbath
each week and make that their offering!
Neither this
morning’s scripture reading nor this message denies the need for mate=
rial
resources to support ministry. The
reality of being creatures in a material world necessitates that our materi=
al
needs be met. The institution=
of
the church needs the money, time, and material resources of faithful people=
to
support the ministry. Everyon=
e is
urged to give generously, give regularly, and give thankfully to support th=
e mission
and ministry of the church.
But this morning&#=
8217;s
gospel lesson speaks to the value Jesus places on an offering made out of
one’s poverty.
Let me close with a
radical proposition. My faith=
tells
me that, with God’s help, if we could individually and collectively m=
ake
offerings out of our poverty rather than out of our abundance, this
congregation would be transformed to the point that anxieties about money,
time, and material resources would be lifted and those needs would be met i=
n an
overwhelming way by the abundance of God’s grace.
And why is that so=
??? Because we worship a God who made =
the
perfect offering out of the most complete and utter poverty known to humank=
ind,
giving everything that God had, all---that WE, might live on--- from this t=
ime
on and forevermore. Amen=
<=
/span>
TEXT: Mark 12: 38-44
DOCTRINE: Crucifix=
ion
FOCUS: God values offerings that are made
“out of our poverty.”
FUNCTION: To invite listeners to name the
impoverished areas of their lives and make an offering out of their poverty=
.
------=_NextPart_01C7072B.84CFFD80
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