Mark 12:38-44

Once Jesus entered Jerusalem, his run-ins with the temple authorities were

constant. Today's gospel text demonstrates why all those who held traditional

positions of religious power found Jesus' presence and preaching so

disturbing. The scribes and others in authority, who were rich, could do

nothing right, and the disenfranchised poor could do nothing wrong. 

The "treasury" that is spoken of in our lesson is probably the site where 13

collection boxes (one for each tribe of Israel), were displayed. People would

solemnly approached these trumpet-shaped receptacles and drop in their temple

contribution.

As Jesus and his disciples watched, they saw "many rich people put in large

sums." Then a "poor widow" approached. The tiny pittance she put into the

treasury would be hard to calculate today but you can be sure it was an

extremely small sum. And yet, it was not the woman's poverty that made her

gift significant. Rather, among the many contributors lined up to give their

offerings, she alone gave her all.

The rich, who had put in much; the moderately well off, who had put in a

decent amount; the struggling, who sneaked in their pennies---every single

person who had gone before this widow had limited their giving. The widow

stands alone as the one who turned over to God's use all that she had to

offer. Those two near worthless coins represented the last, fragile thread of

hope for her future.

This is the third text in weekly succession having strong words about

stewardship.  Of course, this is that time of the year, isn't it---a time of

"harvest,"  "ingathering" and "thanksgiving."  It is also a time of personal

inventory of things spiritual---a time for evaluating our participation at

worship and all other areas of church life that could make good use of our

time and talents. And, it is a time for looking beyond our social condition

to that of others in this world in which we find daily labor.

When Jesus challenges us to give him everything we have, he may not be asking

us to donate something as easy as money. Instead, he may be asking us,

individually and as a congregation, to make greater sacrifice and commitment

in those areas of "faith life" that are more spiritual and less self-serving.

One of the movies Sally and I both enjoy watching when it reappears on

television is "Norma Ray."  That is, at least in part, because the main

character is played by Sally Field, whose acting we always enjoy.

        Norma Rae works with her father in a southern textile mill under very

harsh conditions. But when a union organizer knocks on her father's door, he

runs him off. Norma ignores the organizer at first, but as conditions worsen

in the mill and she encounters the union man several times, she begins to be

won over. When she attends the first union meeting in a small

African-American church, she decides to join in the organizing effort.

        A little later, as she walks down the street from the mill to her own

church, she sees the pastor is busy painting the railing to the front steps.

After exchanging pleasantries, she asks if he thinks she is a Christian.

"With a couple of lapses," he says. She asks if he thinks that he is a

Christian. He modestly says, "That's for the Lord to say." Norma then drops

on him her request. She wants to use the church for a union meeting, telling

him that there will be blacks and whites sitting together. "This is the

Lord's house," he replies. It is not a description so much as an excuse for

not allowing such a meeting. "That's what I'm waiting to see, whether it is

or whether it isn't." Norma Rae replies. Offended, the minister says, "You're

coming close to blaspheming, Norma." She boldly continues that she has often

come to church, repented of her sins and been forgiven by God. "Now I want to

see what this church stands for." She wants her pastor to stand in the pulpit

for justice, which includes supporting the efforts of the workers to organize

their union. "And if you don't," she declares, "I say there's nothing for me

in that church, and I'm going to leave it flat." There is a meaningful pause,

as the pastor goes back to painting the rail he says, "We're going to miss

your voice in the choir, Norma Rae." To which she retorts, "You're going to

hear it raised up someplace else!" And so she does, committing herself to the

work of social justice throughout the rest of the story.

The struggle between wealth and wellbeing is a recurring pattern of the

American experience. Changing technologies and exploding economic conditions

collide with moral values to produce spiritual crises, social reforms and

political upheavals that, over time, appear cyclical.

For instance, the world we live in has recently experienced an extraordinary

surge of new wealth. And, if the truth were told, people don't handle sudden

affluence very well, at least not if studies of ".com millionaires" and "big

lottery winners" are any indication. According to a recent study, sudden

financial windfalls don't guarantee future happiness. Some of the new

super-wealthy, whether lottery winners or highly successful stock traders,

are so uneasy with their fortunes that they succumb to what psychologists

call "sudden wealth syndrome." The symptoms are "excessive guilt" and

"identity confusion."  The have monetary wealth but they don't feel they

cannot fully comprehend the value of what they have and, more crucial to what

we are talking about this morning, they don't know what they should do with

their wealth other than to spend it.

 

According to David Myers, in his book, "Wanting More in an Age of Plenty,"

these are the times of tall men, who are short on character (present company

excluded); steep profits, and shallow relationships. We've learned how to

make a living, but not a life; we've added years to our lives, not life to

our years; we've cleaned up the air, but polluted the soul.  (Anonymous,

cited by David G. Myers, "Wanting More in an Age of Plenty," Christianity

Today, April 24, 2000, 95).

The Paradox of Our Time in History is that we spend more, but have less; we

buy more, but enjoy it less. We have bigger houses and smaller families

inhabiting them; more conveniences, but less time; more medicine, but less

wellness. We read too little, watch TV too much and pray too seldom. We have

multiplied our possessions, but reduced our values.

Wealth seems to bring much freedom and opportunity, but the sad fact is that

it's worthless if its owners don't know how to give of themselves fully and

sacrificially. Contrast all this with the life of the poor widow in the

temple. She knew what she had and she gave it.  Too simple?  Well, think

about it for at least the rest of the hour and then, perhaps, the rest of the

day.

As a footnote, let me add something that I want you to file away mentally for

future reference. In the weeks and months to come, you will be hearing about

"United Power for Action and Justice," a grassroots organization of clergy

and laity, empowered to DO whatever they can DO to bring social justice and

harmony to Metropolitan Chicago and, in particular, to Lake County. 

There have been meetings here at St. James, led by Susan Olsen that laid out

a framework for accomplishing these goals. I look forward to hearing more of

the story and I trust that as St. James widens its participation in this

exciting ecumenical outreach, you will want to become involved!  AMEN.