For the Love of God, Dishonest Wealth

 

Luke 16: 1-13

I have a colleague who continually reminds the rest of us preachers that parables are complex-multidimensional tales with the purpose of provoking strong reactions. Parables address economy and relationships, pulling listeners into a tale where everything-they-think-they-know is upended, jumbled into a radical expression of an unknown system of organizing society.

In grade school, I remember teachers who had us practice putting ourselves into the stories read in class. Teachers would address the class: imagine you are Spot (Spot was a dog). How do you think Spot felt playing with Dick and Jane? And similar queries. The idea was not only learning to read the words of the story, but to learn to comprehend what we were reading. Spot, Dick, and Jane stories had many layers: simple words for beginner readers that made a story; the pictures that helped with understanding and added more details like the colour of Dick’s jacket, and the park they played in having trees; and the outside questions discerning a layer of feelings, and another of why, how, who, where and so on. From grade 2 seeds were planted that taught us that reading is not just the words on the page.

 

My colleague, when reading parables has a practice of asking who is God in this scenario? Generally, there is what many consider an obvious answer and yet, when following through the parable one often has to do mental gymnastics to satisfactorily make it work. Parables are complex-multidimensional tales with the purpose of provoking strong reactions.

The Gospel of Luke has a string of kindom parables emphasizing God’s economy, grace, and want of relationship. The parables are pointed making the hearer uncomfortable. And it has worked! Pr. Jim asked if he could read the Gospel on his ordination anniversary Sunday and when I told him what it was – whoever comes to me and does not hate father and mother… none of you can be my disciples if you do not give up all your possessions -  it was a moment of ‘yikes, not an easy Gospel to proclaim.’ Some of you have commented recently after worship, while shaking your heads, ‘yikes, that Gospel.’ The Gospel has gotten under our skin.

Lutheran clergy met this week. Our practice is to talk about the readings for the upcoming Sunday. With this Gospel we reflected on and played with who represents God in the parable. Exploring the nuances and layers when God is interpreted as:

Owner     Dishonest manager    Debtor

 

As Jesus’ story progresses, we know that Jesus is crucified and dies. He is, as a manager, let go.

By human standards Jesus’ ministry squandered time, talents, and energy on healing the outcast, giving hope to the poor, performing miracles for free. Jesus abundantly scattered mercy, compassion, and teaching. Jesus spent much time confronting those with power and those holding the rule of law. The conversations he had with them did not change the systems. By human understanding Jesus’ ministry failed. Jesus had not increased his social status, did not gain power in the religious or political systems of the day, and did not accrue financial wealth. Jesus didn’t act the Messiah role the disciples and followers had hoped he would be.

According to human understanding, Jesus – God - failed.

 

There is a section of this parable that gets messy when trying to explain it out logically. So let us come to it considering that the tale is trying to express the fullness of God’s vision and love for humankind in a tale that humans might just understand. The parable is trying to convey to what lengths God will go to be and stay in relationship with humankind.

The manager goes about reducing -forgiving- a portion of debt owed by debtors. The manager, it is said, does this so that once dismissed as manager, he will be welcomed in these debtors’ homes. The master commends the dishonest manager for being shrewd.

The text comments that the children of this age are more shrewd, alluding to human understanding and human transactions in the world. Highlighting the transactions most important to humans are those involving money.

The parable expresses the manager’s work as transactional, he reduced a debt so that in return the person would welcome him.  It is expressed this way -not because God is transactional- but because transaction – getting something for something is most understandable to humans.

In the parable the manager goes about forgiving debt, notice not all the debt. Humans are suspicious of free or that which is perceived as overly merciful, so forgiveness is talked about only in part. There is still debt to pay in the parable because that is an easier love to accept and receive. It also shows a continued want by the manager and master to keep in relationship with the human being, so the action is not once and done and the human wanders off. As the gospel of Luke continues there is no doubt that all is forgiven, there is no debt held back, but that story is for another day. This is a seed planting day.

 

There are a lot of parables that talk about seeds. I believe that the parables are seeds.

This one is planting seeds for the event of Jesus’ death and the time after.

God loved the world so much that…

Do you hear what this layer of the parable is saying?

God goes to great lengths -even to being dismissed and acting as a dishonest manager – so that humankind can grasp the depths to which God unconditionally loves creation.

 

Now before you get upset about suggesting Jesus acts as a dishonest manager, consider in the parable, what is the action that is dishonest? All we are told is that the master has heard that the manager has been squandering his property. In a past parable we heard of a farmer indiscriminately and abundantly distributing seeds, in human terms of economy, productivity, and financial gain the actions are unbelievable and foolish. Perhaps the manager in this parable has squandered property according to human understanding, subverting economic expectations of the day– as in not protecting, not investing, not accumulating property. From human bystanders passing rumours squandering property could be a manager practicing re-distribution, fair-wages, environmental protection, land settlement, charitable contribution; any action using money and resources with mercy, compassion, and kindness.

In the verse that follows the telling of the parable Luke makes a point to mention: The Pharisees, who were lovers of money, heard all this, and they ridiculed Jesus.

Ridiculed because of the love of Money, whose transactions, ruled them, ruled the day and ruled every aspect of life. So much so that - Incomprehensible was the love of a relational God whose economy was abundant in mercy and forgiveness.

 

The key verse for me this week is verse 9 which reads:

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 home.

‘Dishonest wealth’ is economy and the use of resources in a way which the world, the lovers of money, do not understand. It is labelled dishonest by the lovers of money, to dissuade the public from gravitating to relational living rather than continually being in the transactional debt of ‘I owe you-s, you owe me-s.’  Dishonest wealth is forgiving debts, being generous; spending all one’s time, talent, and possessions; abundantly casting seeds, excessively loving …

Because God so loves us.

… and in living that economy… God’s love,

when our time here is done, we are welcomed into the eternal home.

Who Is Lost

 Pent. 14C - Luke 15: 1-10

The affluent and privileged were in the street grumbling, complaining that ‘this guy’ welcomes and eats with the marginalized, the lowest, the least. This group was nattering that ‘this guy’ was bringing these ‘lost’ people into their backyards. How dare ‘this guy’ do that?! So, they doubled down on being NIMBYs; not-in-my-backyard kind of people.

 

‘This guy,’ Jesus takes them on. Speaking directly too them, they do not understand. They have no concept or inkling of the point. ‘This guy’ is a wild man with crazy unsettled ideas:

Of course you don’t go get one sheep, you let it be lost. You write it off as a business expense.

Of course you don’t waste all that profit-making time looking for a simple lost coin. You get on with making more.

You don’t celebrate a lost sheep, that you let get away. You put in measures so that it doesn’t happen again.

You don’t celebrate a lost coin, that you had responsibility for losing. You have someone sew up the holes in your pockets and put your money into stocks with higher rates of return.

Rejoice in one sheep. Why? That is food for one corporate business dinner.

Rejoice in one coin. Why? That is less than the cost of coffee on the way to the office.

 

Hold on. Sheep and coins were the appetizer. ‘This guy’ is just getting started …

 

Which one of you, having an apartment and losing it through reno-viction, does not leave your possessions and go find an affordable place to live? Once finding a place the renter moves their possessions in and invites friends and family to a celebration dinner.

Which one of you, having three jobs to make ends meet, when losing one, doesn’t take time to search until you find more work? Rejoicing in making enough to survive.

 

What family having a home, if they lose that home and safety, becoming refugees doesn’t seek asylum?

What woman after losing her reproductive rights, doesn’t persist in getting them back?

What Indigenous chief living on their unceded and ancestoral territory, having land stolen- doesn’t pursue its return?

 

Hold on. Housing, jobs, rights, land. ‘This guy’ really needs to get off the street, move somewhere else, Not-in-my-backyard. … sigh…and there’s more:

What community having a hundred healthy members, losing one to drug overdose does not set up mental health and addictions programs?

What country having women, and losing them – missing and murdered, does not go digging to find the Indigenous women and bring them home?

What general after losing one soldier to PTSD doesn’t leave the troops to go and seek out that one soldier?

What city with beautiful leisure parks lost to muddy tent-encampments does not go find adequate housing for those getting lost in the mud?

 

And there it is - ‘This guy,’ Jesus is in our backyard; in the middle of our grumbling.

Jesus is present welcoming and eating with the marginalized, the lowest, the least.

 

 

What is going on is that Jesus’ words are ‘lost on them’ – the affluent, the privileged, the scribe, the Pharisee.

Jesus’ words are lost on us.

 

There was a time when I heard the words: which one of you having used up your student food budget for the week, doesn’t pick up coins you find on the street. Rejoicing the student rolls their pennies and nickels, knowing they can redeem one roll each time they buy groceries.

When did this practice get lost on me. When did affluence settle in, that now I walk over coins. In my smug privilege saying to myself someone needs that coin more than me. And I wonder what denomination of money would I stoop to pick up?

 

What does our affluency allow us to loss? What do we easily write off as a business of life expense?

How many jobs need to be lost, refugees lose their homes, soldiers die or suffer, people lost to addiction, lost to mental health crisis; joy of life lost, homes lost, parks lost, systems lost, social safety nets lost, dignity lost, before we will stoop to pick up the cause and find that which is lost. When is loss not my loss, but communal loss, our loss.

‘This guy,” Jesus tells parables to penetrate our hearts, to find our lost souls, buried in affluence, under layers of ashes we’ve heaped upon ourselves. We have lost grace, lost compassion, lost mercy, lost love, lost faith, lost hope; lost relationships, lost reconciliation, lost redemption, and lost kindom.

 

Hold on. There is ‘this guy’ whom I have found in the ashes of my affluence, whispering “all is not lost.” You are not lost. Jesus tells the story of the lost sheep and the lost coin because the lost matter to God. The lost are found, embraced, returned to the fold, returned to be with the other coins. The sheep, the coin, look the same but have changed. The sheep is a tad woollier, the coin a little shinier – reflecting the love of a newly risen Christ. Where experiencing God’s love has changed everything.

The lost -those of us who have lost our souls - receive welcome and communion, sitting with Jesus we are found. When entombed in affluence and Jesus rolls the stone away – one is found, reconnecting with God’s grace and unconditional love- the lost is redeemed.

 

I get it! There is ‘this guy,’ who keeps telling the story of the lost sheep and lost coin directly to the privileged and affluent. Entombed in their affluence, covered in layers of ash, they do not comprehend, until, one day, when the stone rolls away and they find themselves buried and lost. Ash is cleared by the breath whispering the words, “you are not lost.”

And it is then that ‘this guy,’ Jesus proclaims:

Just so - I tell you, there will be more joy in heaven over one NIMBY who repents than over ninety-nine who need no repentance.

Just so - I tell you, there is joy in the presence of the angels of God over one sinner who repents.

 

Thanks be to God.

Amen.

 

The Relationship: Possessions and Peace

 

I am that sister. I am that friend. I am that parent. The one who continues to reach out, to check-in, and to send a Christmas and birthday card even through the times where the same is not reciprocated.

 

I am that Christian. I am that person of faith. I am that human being.

Who believes that the peace of Christ, the peace we receive and share here, changes the way we live, the way we are in relationship with God, with others, with creation, with possessions. I am one who continues to hold holy space – an island of sanctuary- where the Spirit has freedom to dance, not stumbling over the things we HAVE or OWN or KEEP, but rather, transforming the spaces within – the heart, the soul, the mind- with a peace that the world can not give.

 

In a similar style the Gospel of Luke says: I am that Gospel. I am that provocative conversation. I am going to that uncomfortable place. I am gospel when listeners question who they are, where they are, how they are.

 

In typical Jesus’ form, the Gospel has Jesus pose agitating questions. The questions ultimately focus on peace, highlighting and connecting the relationship of possessions and peace.

It is important to understand the concept of peace that Jesus is talking about. The Hebrew word for peace is shalom. The word shalom derives from the root word meaning ‘to be made complete’ or ‘to be made whole.’ Peace, as proclaimed by the prophets, and understood by Jesus, is wholeness: universal abundance, commonwealth, balance of creatures and environments, harmony, a state of joyful delight and wonder –in other words the fullness of God the Creator’s hopes and dreams.

 @Crosswalknapa writes: This vision of shalom means that all that is not aligned with God’s love is brought back in place.

This is the purpose of today’s provocative Gospel. Listeners are thrust into an immediate emotional unease to urge action to bring back into place that which is not aligned with God’s love. Jesus once again is preaching and teaching God’s covenant and the commandments – love God, love you neighbour, and all will be well. Today, this minute, choose life over death.

The kindom questions Jesus asks are inclusive with something to needle every listener. How is your relationship with your mother, your father? How is that relationship when you fundamentally disagree and hold to a completely different world view? How is that relationship with mother or father when life choices turn you in very different directions? How is that relationship when venturing into conversations you would rather avoid: religion, faith practice, politics, sex, money, identity?

How is -

That relationship with God and faith community when you carry the cross (so to speak): when you advocate, protest, and stand with the poor, those facing genocide, those who are unhoused?

How is - That relationship when the other will judge what you build, how you build, if you change the build part way through? And will most certainly judge who you build for, what you build in their neighbourhood, and at what expense?

How is - That relationship with kings who do go to war without consideration of the persons who will be canon fodder, the civilians who will be lost, the infrastructures decimated, the crops that will be destroyed?

 

And then after the borage of questions Jesus speaks of peace … while the other is still far away, he sends a delegation and asks for the terms of peace.

 

Peace – How is your relationship with peace?

I AM speaks: I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying God, and holding fast to God, that means life to you and length of days, so that you may live in the land

I AM in the making of the covenant and in the commandments draws attention to That relationship humans have with possessions. The relationship that humans have with what they consider they HAVE, OWN, and CONTROL. We have, own, and control in our relationships with authorities, neighbours, faith community, God, parents and family. These ‘possessions’ displace or unbalance peace.

 

Peace – How is your relationship with peace?

Paying attention to the Gospel, an astute listener will notice that the Prince of Peace – Jesus- is traveling with large crowds. Not one crowd, crowds, plural, were following Jesus. What I envision is not a very peace-filled space, as an introvert I interpret the scene as chaotic.

Within the hoards and noise, Jesus is persistent in awakening the crowds and followers to face their relationship to the covenant, to God, and to others. Jesus encourages discernment into how one is living – choosing life or death. Peace being relational is noted in that the questions Jesus asks are not to an individual alone but to faithful communities and crowds.

Jesus’ effort to bring peace grows from teaching covenant loyalty as transforming, not sustained by human effort but rather the Spirit moving through them. The crowds’ relationship to Jesus and the connection to fellow travelers and groups is a microcosm of Creator God’s vision of shalom.  In coming months, travelers will experience, that, relationship with Jesus changes everything including their relationships with everything and everyone around them. Following Jesus for days and months, there comes a time when belonging to a crowd of faith it is no longer a relationship of obediently following a set of rules, but rather a communion of saints who are about choosing and inhabiting a life that is shaped by God’s presence.

 

I am that pastor who delights in a Sunday that the Word is enacted by the happenings in community.

At this moment, in this space, surrounded by community, participating in worship and prayer, communing with saints of all times and places, how do you feel?

 

The celebrations of this morning, like the scriptures, are about peace and relationships.

Baptism and ordination are expressions of relationship with God, family, church, faith community, creation, and the wider world. Participating as a faith community in the liturgies of baptism, ordination, confirmation, each of us is once again addressed by God’s invitation to come, belong, and follow.  The provocative questions Jesus asks are placed before us again through the liturgy: how do you feel? How are your relationships – possessive or life-giving? When you leave do you HAVE peace, or ARE you peace?

 

We are that community who participates in baptism and ordination anniversaries. We are that community who understands baptism -not possessively as a one and done photo op- but rather the beginning of striving to be God’s life-giving peace in the world. We are that community who welcomes pastoral leadership and celebrates a vocation of being an expression of God’s grace. Baptism and ordination anniversary – the Gospel for this morning – reminding us of the infilling of the Spirit, not a possession we have, own, or control – it is Jesus, the Prince of Peace, present among us and demanding – peace be with you, my peace I leave with you. Go BE That peace!