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Often much is made of the coinage, the two mites, in the Poor widow story in Mark 12 (see v. 42). Many assume, too quickly, that the widow’s offering is placed “voluntary” in one of the thirteen trumpet-shaped vessels used to receive the various offerings by those entering the temple courts. Some offerings were obligatory, related to the temple tax and sin offerings; some were free-will and contributions of charity. Nothing in the text necessitates that the widow’s offering was voluntary. In fact, the scene and the wider context suggest that the two coins (leptons), which equaled a quadran, were more likely related to the temple tax or sin offering than to the voluntary free-will offering. The widow’s offering was worth less than one hundredth of a denarius or one hundredth of a day’s wage. This amount was capable of purchasing a “handful of flour.” According to OT Levitical provisions, if someone’s means are insufficient for even the two turtledoves or two young pigeons, then a tenth of an ephah of fine flour may be substituted for the sin offering (Lev 5:11; 14:21–32). Interestingly, there is also evidence that some temple authorities had viewed the offering of flour with contempt: Once a woman brought a handful of fine flour, and the priest despised her, saying, “See what she offers! What is there in this to eat? What is there in this to offer up?” It was shown to him in a dream: “Do not despise her! It is regarded as if she had sacrificed her own life” (Lev. Rab. 3.5). The presence of the two coins in the scene emphasizes the widow’s condition of poverty and suggests her disadvantage (her standing or status) before the leaders in the temple courts, who were to be her advocates, but only had contempt for her. In addition to experiencing the loss of her spouse, making the widow one of the more vulnerable in Israel, she had been placed into this humiliating predicament by the established authorities and their banking system. The people and system had rendered her estate/house “devoured” by requiring the widow to contribute to that very system her remaining means (i.e., the last of her funds) to live. Jesus condemns the duplicitous temple leadership, their malicious behaviors (12:40c), and the temple system (13:2) that worsened the poor widow’s condition (12:44c) and left her resources now completely “devoured,” which was represented in the poor widow giving her last two coins. Note: Another possible reading for the contrast Jesus made between the surplus of the wealthy and the widow’s last two coins might suggest that those with the surplus have an oblivious detachment (malicious or banal) from the plight of the poor widow whose life was about to be devoured—they have surplus and her whole life will be devoured—and that those who are called to observe the contrast (i.e., disciples and readers/listeners) are not to do the same. Adapted from chapter 1 of Wasted Evangelism, "Widows in Our Courts."
Dangerous Sunday Morning Devotion: Can’t benefit from the milk if your can’t handle lactose8/16/2015
A while ago, I was reading a novel about the investigation of a mysterious plane crash. It was a great read. Enjoyed it immensely. It was entitled Crashers, written by Dana Haynes. “Crashers” is the name given to Go-Teams who are sent in immediately to investigate airline plane crashes, leading experts from specific fields vested in determining the cause of the crash, so it never happens again. In the midst of the storyline, a character, not necessarily religious, ponders a rather curious thought that got me thinking about the church and the poor. She said, "Land of milk and honey . . . Bloody lot of good it does if you can’t handle lactose and you’ve got diabetes to boot."
Children who live in poverty are
“Everyone should just pull up their bootstraps and get to work, then they won’t be dependent on government or charity.” How many times do I hear this or something akin to it in words and attitude? Problem is, some people don’t even have boots; and some don’t even live long enough to put on these mysteriously, magically appearing boots. (As if everyone is born with these boots.) But enough of the clichés. Fact is we all certainly not on the same playing field; some experience major setbacks, obstacles, and barriers that prevent them from playing the game well, even on the field they have. (Sorry for another cliché and metaphor, but you get the point.) Children—at least the children that make up these demographic profiles—do not have the same level of access to the advantages of our own constitutional rights and economy. To put it in biblical terms, there are unjust situations within our communities that prevent children from growing up, getting an even start out in life, that oppress their abilities to access the same advantages of other children. Might this be what Isaiah meant when he rebuked Israel? “So as to deprive the needy of justice In light of facts like those listed above, we, too, should hear the prophet’s words, “Now what will you do in the day of punishment?” (Isaiah 10:3a). Perhaps, considering what you will do in these days can be a remedy for our indifference and privileged arrogance and the blight of those living with disadvantage.
Church leaders should, at least, question who benefits and who does not benefit from current church structures and bureaucracies (i.e., church life and function). The building-centered and business-centric models that most contemporary church-systems emulate can result in duplicitous habits, which can be suggestive of a protective posture for its leaders and for the cultural status quo. Our ways of doing church are not neutral. The temple system into which the gospel is introduced in the New Testament, as well as its leadership, were antithetical to the arrival of the kingdom that had been inaugurated by Jesus’ arrival. Perhaps it is not the construction of temples or the development of religious bureaucracies per se, but the energy and resources used to maintain these systems that promote the status of their own authorities and stakeholders, which can distract (to put it blandly) from a church’s responsibility toward the poor. Rather than laboring to maintain current church systems and structures, contemporary church leaders need to promote the church’s responsibilities to the poor. Otherwise, they may replicate the social and cultural location described throughout the Gospels and the Acts of the Apostles. The cost of doing church business and maintaining church bureaucracies are not neutral to the church’s role as advocates for the poor. This includes the allocation of human, financial, and social capital available in and through a church or a consortium of churches for use in the public square. Such allocations of financial and human capital could be used for advocating and caring for the economically vulnerable and the poor. The resources and capacity of the local church need to be evaluated, not by our contemporary cultural expressions of church life, but in terms of the kingdom of God, which certainly includes addressing the causes of poverty and advocating for the poor. Andrew Davey, in his book Urban Christianity and Global Order, insists that a church concerned about “its own sustainability must have strategies other than the growth paradigm” (p. 112). Contemporary church growth models are multimillion-dollar business ventures with huge marketing campaigns and an elite celebrity leadership of its own that promote costly expectations for a local church. There should be consideration whether such growth expectations divert resources and human capital away from a church’s responsibilities regarding the poor. While a church’s sustainability should be directed outward and toward the future, it should also have positive, redemptive consequences for the community, with special consideration for its vulnerable populations. Adapted from chapter 1 of Wasted Evangelism, "Widows in Our Courts (Mark 12:38–44): The Public Advocacy Role of Local Congregations as Discipleship."
In the field of social services, of which I have been vocationally related for the last seventeen years, outcomes are an important element in determining what actions are needed. So, likewise with evangelism—if an outcome of evangelism is “personal decisions for Christ,” then activities of soul-winning, witnessing, crusades, and salvation-centered preaching are reasonable; if numerical church-growth is the outcome, then activities that promote such “growth” are acceptable; and, as I posit in Wasted Evangelism, if addressing the issues of poverty and social-righteousness are outcomes, then social action is a valid evangelistic activity. It is not entirely clear that the New Testament presents the concept of evangelism merely from verbal consideration related to the etymology of the word “evangelism.” The early church, especially reflected in the Gospels, seems more interested in creating a narrative understanding of evangelism so future church generations could imagine what it means for the gospel of the kingdom to have been inaugurated. Any attempt to develop a coherent theory of evangelism must begin with the implications of the presence of the kingdom, which is wholly constitutive of the gospel. The parable of the Sower who sows, which fits within this framework, offers a narrative definition of evangelism that includes social action outcomes. *Adapted from the chapter entitled “Wasted Evangelism” on Mark 4’s parable of the Sower who sows in Wasted Evangelism >> Sometimes we should be deeply impacted by a text of Scripture, not so much as an encouragement or a comfort, but seriously scaring us to death. We are conditioned to seek solace, comfort, encouragement, even exhortation, in the Bible. We are told and, perhaps, have taught others to hold on to its promises. But, this is only half right. We should be consoled by texts meant to console, yet scared to death by texts meant to slay us. Ephesians 3:1-13 is one such text of Scripture (despite most preachers never presenting this path of relevance or application from this pericope of Paul’s words–at least to my knowledge). “For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” Here some of my thoughts that arise from Paul’s words to the church in Ephesus:
I recall, now too many years ago to acknowledge, telling some bible college students that were complaining about the rule that all hats, including baseball caps, were to be taken off inside a campus building: “If you can’t take off those caps now, what makes you think you’ll be able to die for your faith in some god-forsaken land when all indication seems to indicate that God has abandoned you?”
If you are a Christian (especially a Christian leader), you shouldn’t be able to read Ephesians 3:1-13 with any measure of comfort either—and it should scare the hell out of you, as well. The question remains, nonetheless, where will you go? To whom will you go to? With whom will you live and ministry so that all, that is those now outside the church, may have access to the Father?
"One thing I can say about Amy when she presents is that she is passionate about God and young people. You can trust she is going to keep it real, no holds bar and makes it practical so you walk away excited, equipped encouraged and ready to love harder." |
AuthorChip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action. Archives
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