THE GOSPEL OF LOVE MEETS THE GOSPEL OF GREED
a/k/a THE GOSPEL AND THE ECONOMY
©Wendell
Griffen, 2016
September 18,
2016 (Eighteenth Sunday after Pentecost)
New Millennium
Church, Little Rock, Arkansas
Luke 16:1-15
16Then Jesus* said
to the disciples, ‘There was a rich man who had a manager, and charges were
brought to him that this man was squandering his property. 2So he
summoned him and said to him, “What is this that I hear about you? Give me an
account of your management, because you cannot be my manager any longer.” 3Then
the manager said to himself, “What will I do, now that my master is taking the
position away from me? I am not strong enough to dig, and I am ashamed to
beg. 4I have decided what to do so that, when I am dismissed as
manager, people may welcome me into their homes.” 5So,
summoning his master’s debtors one by one, he asked the first, “How much do you
owe my master?” 6He answered, “A hundred
jugs of olive oil.” He said to him, “Take your bill, sit down quickly, and make
it fifty.”7Then he asked another, “And how much do you owe?” He replied, “A
hundred containers of wheat.” He said to him, “Take your bill and make it
eighty.” 8And his master commended the dishonest manager because he had
acted shrewdly; for the children of this age are more shrewd in dealing with
their own generation than are the children of light. 9And I
tell you, make friends for yourselves by means of dishonest wealth* so
that when it is gone, they may welcome you into the eternal homes.*
10 ‘Whoever is faithful in a very
little is faithful also in much; and whoever is dishonest in a very little is
dishonest also in much. 11If then
you have not been faithful with the dishonest wealth,* who will entrust to you the true riches? 12And if you have not been faithful with what belongs to
another, who will give you what is your own? 13No slave can serve two masters; for a slave will either
hate the one and love the other, or be devoted to the one and despise the
other. You cannot serve God and wealth.’*
14 The Pharisees, who were lovers of
money, heard all this, and they ridiculed him. 15So he said to them, ‘You are those who justify yourselves
in the sight of others; but God knows your hearts; for what is prized by human
beings is an abomination in the sight of God.
This passage is considered one of the
most difficult parables of Jesus to understand.
Why is Jesus teaching a lesson in which an unscrupulous money manager
was commended by his wealthy employer for more dishonesty when the money
manager wrote down debts owed his employer by others?
In this lesson, Jesus spoke about a man
who was accused of mismanaging (squandering) the business interests of a
wealthy fellow. The manager was about to be fired from his position because of
that mismanagement. After he realized he
was about to be fired the manager decided to ingratiate himself to people who
owed his employer by marking down what those people owed. The manager reduced what one person owed his
employer by half (from 100 jugs of olive oil to 50)! He reduced what another person owed his
employer by one-fifth (from 100 containers of wheat to 80)!
At this point the parable really becomes
complicated, even morally confusing.
Jesus said the manager “commended the dishonest manager because he had
acted shrewdly.” Jesus commented that “the
children of this age are more shrewd in dealing with their own generation than
are the children of light” (Luke 16:8).
The moral of this parable takes another
confusing turn by the next sentence attributed to Jesus: And I
tell you, make friends for yourselves by means of dishonest wealth so that when
it is gone, they may welcome you into the eternal homes (16:9).
It is not hard to make sense of the next
statement Jesus made (Whoever is faithful
in a very little is faithful also in much; and whoever is dishonest in a very
little is dishonest also in much. Jesus explained that one with this summary at
verses 10 thru 12. If then you have not been faithful with the dishonest wealth, who will
entrust to you the true riches? And if
you have not been faithful with what belongs to another, who will give you what
is your own?
Many people, including people who are
not followers of Jesus, are familiar with what appears to be the conclusion to
the parable at verse 13. No slave can serve two masters; for a slave
will either hate the one and love the other, or be devoted to the one and
despise the other. You cannot serve God
and wealth.
But how does that conclusion apply to
other parts of the parable? Was the
dishonest manager serving God or wealth by slashing the debts owed to the rich
man who was about to fire him?
Even if the amounts owed were unfair or
otherwise improper, why did the manager’s rich employer commend him for not
collecting what was owed after having served him with a termination notice because
he mismanaged other accounts?
And how does the example of a dishonest
employee who used his position to be even more unfaithful by writing down what
his employer was owed show what faithfulness means?
The longer one ponders this parable the
more perplexing it seems.
·
What
is commendable about taking what belongs to someone else (the manager’s conduct
in writing down what his employer was owed in olive oil and wheat) to confer a
benefit (reducing the debts owed for the olive oil and wheat) so one can
befriend the people who owed the debts?
·
What
is the moral worth of friendship based on stealing from one person in order to
benefit others?
·
Were
the people whose debts were reduced by the “dishonest manager” being dishonest
by accepting the write downs? Why
not?
Rev. Dr. Stephanie Buckhanon Crowder is
an ordained Baptist and Disciples of Christ minister who holds a Ph.D. in
religion from Vanderbilt University and teaches New Testament at Belmont
University. Dr. Crowder has written that
“[w]hile many have termed the manager dishonest, he merely employs capitalistic
bartering for the sake of his personal well-being. He does what he has seen his supervisor do in
order to survive. Luke makes it clear
that there is a system of financial exploitation in place and encourages those
in his community to do what they have heard and seen the rich do in order to
survive.”[1]
Dr. Crowder cites Professor Justin
Upkong, one of the pioneers of African biblical scholarship, for an
interpretation of this parable that sheds a more favorable light on the manager
based on the situation of African peasant farmers who are indebted to rich
produce traders. The produce traders
have managers loan the farmers money for medical expenses or school fees for
their children, and the interest rates on those loans range from 50 to 100 percent
of the amount loaned. Based on the
situation of the African peasant farmers, Professor Upkong commented: “…[T]he rich man in the story is not the
benevolent grand personage he is often thought to be, but an exploiter. The reading has also concluded that the
manager of the estate is not the villain…but the hero of the story….[2]
Dr. Crowder then adds the following
commentary.
This
reading brings to life not only the image of African peasant farmers, but also
the plight of African American farmers,
the plight of African American families,
and the plight of African Americans who have lost faith in the American justice system. Fearing hunger and homelessness, many use a
well-established, corrupt system in order to survive and meet everyday
needs. For example, supposedly “retired”
senior citizens receiving Social Security checks find themselves working in
order to supplement their income because these monthly checks are not enough to
meet needs. Yet any supplemental income
is subject to taxes that seniors cannot afford.
Thus some seniors receive funds from these extra jobs in cash or “under
the table.”[3]
Hmmm!
Could
it be that this parable only seems complicated because our religious views are
more strongly influenced by the gospel of capitalism and greed than by the
gospel of divine love and compassion for people needing deliverance from
financial oppression? What oppression
are we choosing not to see when we read this parable?
Are
we choosing to not see an economy where wealthy people use “middle managers” to
oppress others?
Are
we choosing to not consider that the “dishonest manager” may have decided to
write off what were oppressive debts owed his employer before he was
dismissed?
Are
we choosing to not see what this parable says about an economic system in which
people become wealthy and remain wealthy by using money, and the threat to withhold
money, as tools, weapons, and instruments to oppress others?
Are
we choosing to not see what this parable says about a U.S. economy built on
enslaving Africans and expanded by terrorism, massacre, and land fraud against
Native Americans and Mexicans? Do we see
Harriet Tubman, John Brown, Nat Turner, Denmark Vessey, Gabriel Prosser, Caesar
Chavez, Sitting Bull, Crazy Horse, Geronimo, and the many other women and men
called and treated as villains because they challenged, fought, and schemed to
oppose a society built according to the gospel of greed?
Are
we choosing to not see what this parable says about a railroad system and mining industry established and expanded by mistreating immigrants from Asia,
South America, the West Indies, and Europe?
Are
we choosing to commit the mistake made by the lectionary committee? The lectionary committee did not include
verses 14 and 15 for the lesson today.
But those verses show Jesus spoke this parable knowing the Pharisees
were listening. Look at those
verses: The Pharisees, who were lovers of money, heard all this, and they
ridiculed him. So he said to them, “You
are those who justify yourselves in the sight of others; but God knows your
hearts; for what is prized by human beings is an abomination in the sight of
God.”
Jesus
said that worshiping wealth “is an abomination in the sight of God.” That should make us think about how wealth is
worshipped so much. The Walton fortune
exists because Sam Walton, his family, and the Walton corporate empire cheated
their workers (calling them “associates”) for decades by paying low wages and
by denying health benefits.
By
omitting verses 14 and 15 from this lectionary reading, the lectionary
committee dodged this question: Who are
the Pharisees among us?
The
gospel of divine love we see in Jesus denounced religious people who ridiculed
debt forgiveness.
·
Who are “the Pharisees”—religionists—now
who ridicule forgiving student loan debts?
·
Who are “the Pharisees”—religionists—who
refused to forgive home mortgage debts for homeowners oppressed by “balloon”
interest rates during the Great Recession?
·
Who are the religionists who argue that
helping people who need social services is fiscally
“irresponsible,” but that giving tax breaks to millionaires “sows seeds of
economic prosperity?”
·
Who are the religionists who help
real estate developers and speculators take over neighborhoods from
lower-income homeowners in the name of “gentrification?”
·
Who are the religionists that vote for
politicians to increase military spending and buy expensive weapons system that
enrich defense contractors and suppliers, and who demand that politicians slash
spending for social services to people who are homeless, sick, aged, unemployed,
widowed, orphaned, and otherwise vulnerable?
·
What religionists embraced a
presidential candidate (Donald J. Trump) with a reputation for building his
real estate empire and personal fortune by refusing to pay construction
contractors and discriminating against people of color?
This is not a feel good parable because
it forces us to come face to face with the gospel of greed that Jesus called "an abomination in the sight of God" and would have us reject.
Jesus declared what Senator Bernie
Sanders echoed during his unsuccessful presidential campaign—our economic
system is “rigged” to favor the greedy and oppress the needy.
Jesus declared what Dr. Martin Luther
King, Jr. said in Where Do We Go From Here.
“…[F]or… years two groups in our society
have been enjoying a guaranteed income.
Indeed, it is a symptom of our confused social values that these two
groups turn out to be the richest and the poorest. The wealthy who own
securities have always had an assured income; and their polar opposite, the
relief client, has always been guaranteed an income, however, miniscule,
through welfare benefits…. The
contemporary tendency in our society is to base our distribution on scarcity,... and to compress our abundance into the overfed mouths of
the middle and upper classes until they gag…. If democracy is to have breadth
of meaning, it is necessary to adjust this inequity. It is not only moral, but it is also intelligent…
The curse of poverty… is socially as cruel and blind as the practice of
cannibalism at the dawn of civilization, when men ate each other because they
had not yet learned to take food from the soil or to consume the abundant
animal life around them.[4]
This parable is not truly puzzling. It only seems so because our sense of God’s
truth, love, and justice has become perverted, if not deadened, by greed, the
idolatry of wealth, and the way we glorify wealth and wealthy people.
This parable challenges us to admit how Jesus denounced the way we worship profit-making,
capitalism, and the way our loan practices do violence to children of God who
are like the debtors who owed 100 jugs of olive oil and 100 containers of wheat.
This parable challenges us to see that
when Jesus said that the rich man commended the manager for having acted
“shrewdly,” Jesus subtly showed that the rich man was over-charging. The rich man wasn’t losing money or he would not have commended the manager for writing off half the debt one person owed and a
fifth of what another owed! Jesus
commended the “dishonest manager” in the same way we celebrate the legend of
Robin Hood.
In this parable the Robin Hood gospel of
love meets the gospel of capitalistic greed.
Which gospel are we following? Which
gospel will we choose to follow after we reflect on this parable? What will we do—in the spirit of God as
followers of Jesus—to relieve economic oppression in our place, our time, and
our situations?
Will we draw back from the “Robin Hood” lessons
in this parable? Will we draw back from
the examples of heroes and heroines who thought it better to be condemned as
subversives by a society addicted to the greed Jesus called “an abomination in
the sight of God” than become complicit, comfortable, and complacent about
that greed and its impact on people who suffer?
God is waiting and watching.
So are our oppressed sisters and
brothers.
Amen.
[1] Stephanie
Buckhannon Crowder: The Gospel of Luke in True to Our
Native Land: an African American New
Testament Commentary/Brian Blunt, general editor; Cain Hope Felder, Clarice
J. Martin, and Emerson B. Powery, associate editors, p. 175 (Fortress Press,
2007).
[2] Id. p. 178, See also Justin S. Ukpong, “The Parable of the Shrewd Manager (Luke
16:1-13): An Essay in Inculturation
Biblical Hermeneutic,” Semeia 73
(1996), 193.
[3] Id. at 176.
[4]
MARTIN LUTHER KING, JR., Where Do We Go
From Here?, from A TESTAMENT OF HOPE:
The Essential Writings and Speeches of Martin Luther King, Jr, (James
Melvin Washington, editor), pp. 616-617 (HarperOne, 1996). of
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