Lectionary sermon 22 September 2019 on Luke 16:1-13 (Year C)

This week I was sent an Email on behalf of my four year old granddaughter. She had asked for my opinion on whether or not God had teeth! Caught off guard, the best I could think of by way of immediate reply was that I wondered if perhaps God had teeth so that he could deal to the bad guys and further, that I guessed that because it was God, he probably brushed his teeth morning and night and as a result would have really great teeth! I added I would check with my minister since he was paid to answer questions like that! Suffice it to say that minister did not agree! But the truth is, when it comes to speculation about what most people mean when they talk about God or any of the other great mysteries of the world it is safer to err on the side of caution.

Regardless of the deep God Talk sometimes suggested in Sunday sermons, day-to-day decisions are more often made in terms of our everyday realities. Therefore when it comes to parables and other Biblical teachings perhaps before thinking of high blown theology we should first check to see if there are more basic issues we are being called to consider.

I have seen today’s parable of the unjust steward interpreted in several ways but for me the best interpretation is most often one which speaks to our own contemporary situation.

Whereas a saint might have the greatest difficulty with today’s parable, real life sinners might even admit a hint of secret relief that here at least there is some hope for the many embarrassed by memories of awkward and real embarrassment in their personal life. Because this parable has a likely general meaning for large groups with murky pasts as well as the more usual interpretation aimed at the individual maybe here there are messages for our nation as well as those working out an individual personal faith journey.

Luke’s original audience of first century Jews would have been likely to understand the characters as addressing their situation as a nation. For them the master in the story was God entrusting his servant Israel to take on the extra responsibilities as a chosen people. By the time Luke was setting the story down it was becoming all too clear that the Jews, now facing disaster, had mishandled this stewardship and had become arrogant and high handed with their neighbours.

In this sense perhaps Jesus was using an imaginative way to remind the Jews that the realities of their situation meant there would be a day of reckoning which, at the time of writing, had already started.. Since there was no way to undo the past damage, the most hopeful thing they could now do as a people was to pull back from the rigid rules they had set and start behaving in a much more reasonable and responsible way towards the very people they had previously openly disparaged. This may not entirely recover the situation in time to avoid the on-coming calamity but had a reasonable chance of winning them some much needed friends.

This suggests one way we too might start looking at the parable. Among the self-claimed Christian nations there are a number whose past history suggests that like the Israelites they too have had times when as colonists they have taken upon themselves the role of a chosen people -and in the process gone seriously astray. Colonists typically confuse the difference between assuming responsibility for those being colonised and the alternative of simply using strength to take advantage of weaker neighbours.

The history of most colonial powers is one of exploiting subject people for the colonists’ advantage. For example, the British and French in Africa, the Spanish in South America and both the Western and Communist powers in the Middle East should have much to confess by way of past domineering exploitation.

Yes, the colonists have enjoyed many advantages as a consequence, but many peoples, native to the territory being exploited, finish up losing their birth-right. Think here of the number of indigenous peoples whose social statistics now place them at the bottom of their communities. The aborigines in Australia, the Maori in New Zealand, the North American Indians in the United States, the Palestinians in Israel – the list goes on.

The cycle of history is such that a subjugated people will typically build a sense of resentment to the point where they rise up against its self-appointed masters. Either that or a more powerful nation will arrive to take over. The Jews – themselves turned from colonizers to a people being subjugated in turn by the Romans- had a particular problem. By the time they rose up against the Romans they lacked the military strength to win the day. What was worse their previous attitudes of superiority over those with whom they had shared their general territory over the years (eg the Samaritans) meant that if anything their plight was even welcomed by their neighbours who had no reason to be grateful to the Jews.

Even strongest nations sooner or later find themselves besieged. Arnold Toynbee in his Study of History described 17 major civilisations which came and in turn were destroyed – and these were only the major ones. What is more common is territory shared by different cultural and ethnic groups and where some groups assume superiority over others. In this country (New Zealand) by way of example, the British were happy to take land and resources from the indigenous Maori.

Recent immigration patterns have brought more diverse groups of immigrants to New Zealand and each group is not necessarily anxious to preserve past patterns of privilege for those of British stock. Since we can’t pretend past injustices have not been perpetrated, nor that a simple apology will suffice, we have to face the real possibility that our final harvest will be reaping a whirlwind.

Like the Israelites we can expect no better treatment from others from that which has already been done in our name. This may not be judgement in the literal biblical sense but nevertheless it is a reality which has played itself out many times in different regions over the last few decades. The parable suggests there is not much we can do about past history but at the very least, we have little alternative to doing what we can to use the few resources left to us to make friends.

It is true that allowing the parable to speak to our group conscience is likely to leave us feeling very uncomfortable. But it is not only a group responsibility which is addressed. Remember the other standard approach to the parable is to look at the story from our individual viewpoints. Here too there may be discomfit.

The original Greek for household manager is “oikonomos” – from which we get our word “economy.” Literally, oikonomia – economics – is managing God’s household. To forget that the household is just for our own benefit is another way of saying our personal management risks selfish distortion.

One concern we should have today is that what was initially identified as dishonesty by Jesus is now common practice in our world of commerce.
Although Jesus states the manager is dishonest, perhaps we might remember that the main cause of dishonesty is that he has been charging interest on loans, which under Jewish law, was forbidden. In that sense there is probably not a bank or finance company in our nation that is not guilty of the same offence. More seriously, year after year, the court records show that many in our community have been guilty of taking more than their entitlement.

The notion of partial forgiveness of debt has an interesting connection with Christianity when we remember the place in the Lord’s prayer where the words –” forgive us our debts as we forgive others” is often loosely translated as “forgive us our trespasses” or just as vaguely “our sins“, yet the original Greek seems to have retained the original sense of forgiving debts as financial obligations.

On a personal note, I find this is helpful in giving a hard and realistic edge to what might otherwise be an empty expression. It is easy to use expressions like “I forgive you” when no consequent actions are required, but since financial obligations can only be forgiven by releasing the debtor from their debt, the forgiveness has real meaning.

Leaving aside for the moment the highly contentious issue of what God’s judgement might or might not involve there is a much more basic level whereby even in old age, we lose the ability to use our money and tactical advantages wisely, we might as well make use of what time we have left to restore what can be restored in whatever compromised situation we find ourselves to be.

And modern life is inevitably compromised. There is no guarantee that even those who tithe for Church offering have made their money by entirely honest means or ethical investments. Retirement savings are often invested with large organisations who may well be looking after shareholders and management ahead of the interests of the customers they serve.

For those of us paid what we consider to be a fair wage for a fair day’s work there is also the shadow hanging over us that much of this income can be traced back to trading practices in a world where there is anything but a “level playing field” for third word nations.

The phrase attributed by Luke to Jesus “You cannot serve God and Mammon” may lose something in the complexity of modern society, yet the basic ethical dilemma remains. There would be few even in the Church who are sufficiently pure in their motives to have set aside personal desires to focus entirely on serving their God and their neighbours but where the balance has gone too far in the other direction we can be in danger of losing any genuine claim on discipleship.

Realistically it is unlikely that we are ever able to free ourselves entirely from the attraction of Mammon. Yet to the extent our money and possessions offer us advantage over our fellows there is potential for long term trouble. Again idealistic solutions are probably out of reach. Jesus in his parable seems to be suggesting that when we find ourselves compromised we should at least use all our ingenuity to find ways of making it easier for those who we have made our debtors. Those who have had to borrow to survive, those who struggle to subsist, let alone progress, those who exist on a pittance that we might have cheap clothing and imported produce in our shops are all dependent on our present and future choices.

There are real sins in the shadows of our world. I guess many will know the Greek story of how Zeus gave his wedding present of a box to Pandora with instructions that it never be opened. Pandora’s husband, unable to resist a peek, opened the box and all the evils of the world escaped and have bedevilled every society ever since. Yet even there all was not entirely lost. The last to emerge from the box was not an evil – it was the spirit of hope. It might be foolish indeed to pretend that the evils are not present, either as characteristics of our society or as personal characteristics. When however we see the hope along with the evil, perhaps this is when we should begin to act.

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3 Responses to Lectionary sermon 22 September 2019 on Luke 16:1-13 (Year C)

  1. GEM says:

    I spent a considerable amount of time in church today being baffled by this reading, which I must say I had not remembered. I am noting that in a time of stress it is still resourceful and beneficial (to oneself, to others) to focus on relationships and taking action for others’ good. (It’s consistent with your collective focus.) Positive action, creative energy rather than fearful inertia, releases enveloping benefit. Golly.

  2. peddiebill says:

    Thanks for the feedback Greg. It is curious to me why what I see as the simple essence of religion – that of being thoughtful and kind – has so little apparent emphasis in the world of organized religion. It may even have something to do with the fear of being seen as out of step with those around us…just a thought.

  3. GEM says:

    Yes – in the nature of being ‘organized’ Bill. ‘Religion’ the word does refer to alignment after all – being in step. I do note that so many of the reflective spiritual writers I read transcend the limits of their own traditions to see simple, deep truths about kindness.

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