Eighteenth Sunday after Pentecost

"You cannot serve both God and mammon"--Jesus, Luke 16:13
 

The word “mammon” means more than money.  At its root, it implies anything that we rely on for our life.  Luke Timothy Johnson suggests in his commentary on Luke that Jesus might have been using the word as a bilingual pun with the word for faith.  An intriguing prospect; instead of the pairing of God vs. Money, it now is a pairing of “what we place our faith in other than God” versus “our faith in God.”  This isn’t to suggest that we can safely exclude money from our understanding.  Clearly, given the context of Jesus’ teaching to his disciples, money is the key element; however, it does broaden our concern not to exclude anything else that we might place our faith in other than God.

            As in Jesus’ time, money is a fundamental source of security. Money provides for our basic needs, but it can also afford us an independence that is inimical to the gospel.  Paul Piff, a psychologist at UC Berkeley, recently completed a study which suggests that the wealthiest Americans are less likely to engage in ethical behavior than the poorest. Most striking was, however, the relative likelihood of giving to charity.  Piff found The wealthiest Americans donate 1.3 percent of their income; the poorest, 3.2 percent.  Piff speculates that the poor live dependent upon one another more than the wealthy.  In a nutshell, independence from one’s neighbor is the defining social aspect of being rich.

            The gospel understanding of wealth regarding insulating the wealthy from the community is at the heart of Jesus’ and Amos’ admonitions in today’s readings. William Sloane Coffin once declared in a sermon “To believe you can approach transcendence without drawing nearer in compassion to suffering humanity is to fool yourself. There can be no genuine personal religious conversion without a change in social attitude”.  This is key in today’s gospel. 

            The spiritual toxin of wealth is the building of barriers between oneself and those who suffer. But we can do this wall building, to some extent, without great riches.  All it takes is the desire to avoid those who suffer, and make it a priority to avoid any form of suffering at all cost. If the gospel teaches us anything, it teaches us to join in the mess and suffering of those on the margins of society, to need less so that we may share more of what we have.  Wealth, for St. John Chrysostom, was associated with thievery:  

"Not to share our wealth with the poor is theft from the poor and deprivation of their means of life; we do not possess our own wealth, but theirs." [St. John Chrysostom (+ 407 A.D), On Wealth and Poverty, p. 55, SVS, Crestwood, NY 1984]

For Christians, the wealth we have to share is the amount we have that we do not need.  Jesus needed nothing and admonished his disciples to “carry nothing with you.”  Poverty as a Christian virtue isn’t the poverty of not having enough, but rather it is the grace of not seeking more than we need.  The widow who gave from her need was blessed rather than the person of means giving proportionally less from his wealth.  One gave in faith; the other gave secure in the knowledge that his sacrifice could not result in any hardship. Ultimately, for the Christian, it is the giving of our greatest gift, our life, for others.  To live for others and with others, is the real ethic of Christian wealth. God gave himself to humanity, all he had to Jesus, that we might have all that God has; he has held nothing for himself. He came into the world poor, and died with only a purple cloak on loan, but gave humanity the gift of Himself.