The texts from the Roman Catholic Lectionary today challenge us to critique our action and attitude toward the role of wealth and our material concerns in our lives.
The reading from the Letter of Paul to the Philippians is an acknowledgment of the Philippians’ generous gift during his imprisonment.
* [4:10–20] Paul, more directly than anywhere else in the letter (cf. Phil 1:3–5), here thanks the Philippians for their gift of money sent through Epaphroditus (Phil 2:25). Paul’s own policy was to be self-sufficient as a missionary, supporting himself by his own labor (1 Thes 2:5–9; 1 Cor 9:15–18; cf. Acts 18:2–3). In spite of this reliance on self and on God to provide (Phil 4:11–13) Paul accepted gifts from the Philippians not only once but more than once (Phil 4:16) when he was in Thessalonica (Acts 17:1–9), as he does now, in prison (my distress, Phil 4:14). While commercial terms appear in the passage, like an account of giving and receiving (Phil 4:15) and received full payment (Phil 4:18), Paul is most concerned about the spiritual growth of the Philippians (10, 17, 19); he emphasizes that God will care for their needs, through Christ.1
Psalm 112 declares the blessings of the righteous.
* [Psalm 112] An acrostic poem detailing the blessings received by those who remain close to God by obedience to the commandments. Among their blessings are children (Ps 112:2), wealth that enables them to be magnanimous (Ps 112:3, 5, 9), and virtue by which they encourage others (Ps 112:4). The just person is an affront to the wicked, whose hopes remain unfulfilled (Ps 112:10). The logic resembles Ps 1; 111.2
In the Gospel of Luke, Jesus connects the Law and the Kingdom of God to our pursuit of wealth.
* [16:13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Lk 12:22–39). God and mammon: see note on Lk 16:9. Mammon is used here as if it were itself a god.3
David Crawford suspects the Pharisee’s attitude was not too different from that of the rest of their society – or ours.
Isn’t it reasonable for employers to seek maximum profits, for workers to pursue better-paying jobs, and for consumers to get the most out of their spending dollars? Maybe, in some instances, but Jesus indicates this should not be the first question or our default position. As I look back at some major and minor decisions in my life, I realize how quickly economic considerations took the lead. If we are in the Pharisees’ place – and I hate to tell you, but we probably are to some extent – would we roll our eyes and dismiss Jesus as hopelessly out of touch? How would we respond if Jesus told us we could not serve God and productivity, or fitness, or leisure, or any number of things that tempt or distract us?4
Don Schwager quotes “Jesus recommends the foresight, prudence, and ingenuity of the steward,” by Saint Augustine of Hippo, 354-430 A.D.
"Mammon is the Hebrew word for 'riches,' just as in Punic the word for 'profit' is mammon. What are we to do? What did the Lord command? 'Make yourselves friends with the mammon of iniquity, so that they too, when you begin to fail, may receive you into eternal shelters.' It is easy, of course, to understand that we must give alms and a helping hand to the needy, because Christ receives it in them... We can understand that we have to give alms and that we must not really pick and choose to whom we give them, because we are unable to sift through people's hearts. When you give alms to all different types of people, then you will reach a few who deserve them. You are hospitable, and you keep your house ready for strangers. Let in the unworthy, in case the worthy might be excluded. You cannot be a judge and sifter of hearts." (excerpt from Sermon 359A.11-12)5
The Word Among Us Meditation on Philippians 4:10-19 comments that Paul saw that their generosity was benefiting them as well (Philippians 4:10-11). By accepting their gift, he was helping them to grow spiritually. That’s why he was eager to see them profit from it (4:17).
God wants us to experience the blessings of giving as well—and there are so many! For example, giving requires that we have an outward focus so that we can see the needs of the people around us. This helps us to be less concerned about ourselves. As we give, we also become less attached to our money and possessions. We become more peaceful as well, as we lose our fear of not having enough. We may experience joy as we witness the gratitude and joy that our gifts bring to other people. And as we learn to trust less in material wealth, we grow in trusting God.6
Friar Jude Winkler discusses the reticence of Paul to receive money. We are distracted by concern for well being and the things people think about us. Friar Jude reminds us of the value of trust in our lives.
Brian McLaren and Gareth Higgins suggest six narratives have been driving forces in human history. The Seventh Story invites us to be participants in a great play about the evolution of the story of love. To be friends, not enemies, no matter what anybody else is doing. [Brian McLaren and Gareth Higgins, The Seventh Story: Us, Them & the End of Violence (Brian D. McLaren and Gareth Higgins: 2018)].
1: Pay attention. Alongside considering the wider world, pay attention to your soul, your neighborhood, your local and regional stories, and find others who do the same. Nurture your personal well-being and that of your community, otherwise you will neither thrive in a challenging world, nor be useful to the service of the common good.
2: Don’t pay attention. Don’t fund the six stories of separation, selfishness, and scapegoating: withhold your attention and the money you steward from any media outlet or public figure that uses fear to build an audience. . . .
3: Seek mentors who will help you discern a personal sense of calling to the common good. Your gift is connected to your wound, and the world’s great need. Serving from the place where these three intersect is the best way to heal yourself, and offer healing to others.
4: Tell the truth. In a world of competing information sources, seek wisdom above propaganda. Enlarge your frame: see the whole world as your home. Learn the difference between headlines and trendlines.
5: Learn spiritual practices that heal and offer resilience: clearings, accountability, shadow work.
6: Open yourself to seeing things through “the eyes of the other.” Seek a friendship with someone with whom you disagree politically. Look for things to praise in others, even when they vote differently. Learn about building equitable community in which everyone has a fair stake. Don’t contribute to polarization.
7: Join or help start a circle of friends committed to the Seventh Story. Don’t journey alone. Encourage others to do the same.7The tension in society between differing viewpoints on how we treat one another can be offset when we seek trust in God as we are open to the Spirit of peace and love calling us away from our attraction to earthly possessions and self serving attractions.
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