Widow's Mite - Ancient Roman Bronze Coins

A Widow’s Shame and Ours


Ruth 3:1-5, 4:13-17 (RCL); I Kings 17:10-16 (LM)
Psalm 127 or 42 (RCL); Psalm 146:7-10 (LM)
Hebrews 9:24-38
Mark 12:38-44

For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had, her whole livelihood.

Mark 12:44

By the time we get to the familiar text in this week’s Gospel reading—sometimes referred to as the story of the widow’s mite—Jesus has made his so-called triumphal entry into Jerusalem. More street theatre and political satire than victory parade, the festivities end with Jesus casing the temple late of an evening. He returns the next day and turns over a few tables, infuriating the religious authorities and confounding everyone else. He enters the temple a third time on the third day (a detail not extraneous to Mark’s purposes, we might suppose), and offers an accusatory parable. Pharisees and Herodians are dispatched to trap him; they find themselves amazed instead. He bluntly tells some Sadducees: “you are wrong . . . you are quite wrong.” Third up are the scribes, for whom Jesus reserves his most caustic criticism:

Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces,
seats of honor in synagogues,
and places of honor at banquets.
They devour the houses of widows and, as a pretext
recite lengthy prayers.
They will receive a very severe condemnation.

Jesus then takes a seat “facing” (kateanti) the treasury. This detail, too, seems deliberate on Mark’s part: a short while and a few verses later Jesus will “face”—the same word in Greek—the temple mount as he foretells its imminent destruction (13:3).

From his choice seat, Jesus carefully “scrutinizes” (etheōrei) the scene, observing “how the crowd put money in the treasury,” and noting that “many rich people put in large sums” (41).

Just the day before he had directly attacked the temple establishment so we might assume he’s still seething a bit. Not because a sacred place had been profaned by commerce—the temple was an economic institution as well as a religious one. Rather, Jesus is scandalized by the exploitation of the poor in their attempts to participate in Israel’s cultic life.

But his anger at what he sees in the temple treasury has a sharper focus. He has just depicted the scribes—the temple lawyers—as not only religious hypocrites but also as abusers of their fiduciary power: “they devour the houses of widows.” (40) Read more


Nativity Politics

The Epiphany of the Lord
Isaiah 60:1-6
Psalm 72:1-7, 10-14 
Ephesians 3:1-12
Matthew 2:1-12
Lectionary for Mass

Welcome home, my child.
Your home is a checkpoint now.
Your home is a border town.
Welcome to the brawl.

“Song of the Magi,” Anaïs Mitchell

They are as familiar as any in the cast of characters that make up the mash-up we know as the Christmas Story.

The “wise men from the East” in Matthew’s gospel join the shepherds and angels found only in Luke to populate children’s Christmas pageants everywhere. With tinfoil crowns on their heads and festive tablecloths draped over their tiny shoulders, solemn preschoolers reverently place wrapping-paper-clad boxes at the feet of makeshift mangers. Parents and grandparents sigh and chuckle. Video and still shots are posted to Facebook before “Silent Night” has been sung and happy applause has been rendered.

Christians high-church and low have ritualized these stories (even as they have conflated them) in this very recognizable and much-beloved form. And why not teach children (and others) in such ways—through embodiment, performance, spectacle?

But for those who may be weary of the inevitable kitsch of this rite of passage, and perhaps especially for those who wonder if the whole nativity narrative isn’t just another fairy tale, it’s worth noting how the story of the wise men in Matthew (and also of the shepherds and angels in Luke) is rooted not in cuddly cuteness but in the politics of domination and costly resistance to it. Read more


Rocking the Boat

Proper 14A/Ordinary 19A/Pentecost +9

Genesis 37:1-4Psalm 105:1-6, 16-22, 45bRomans 10:5-15Matthew 14:22-33

This week’s post is a reflection originally published in 2008.


I’ve been following a blog debate over at www.theolog.org [ed. note – this blog is now part of http://www.christiancentury.org/blogs] between a scientist of some sort, hostile to religion generally and Christianity particularly, and a pious defender of the faith. In my view, neither has been very impressive in articulating his case against the other, and the back-and-forth accusations and “gotcha’s” and outright vitriol have only escalated as the debate has gone on (and on and on). I tried briefly to weigh in on it earlier this week, calling for a little charity and humility from both sides, but, like a sister trying to pull her two brothers off each other in a backyard brawl, I was roundly ignored. Lesson learned.

The gospel text from Matthew 14 this week strikes me as the kind of passage over which science guy and defender guy would go at it, arguing past each other all the while—as they have been doing all week. The ghostly Jesus walking on the water is too much for the rationalist to take in; it’s laughable, even—easy pickins. The mocking denial of such an archetype biblical image of Jesus (and the sacrosanct truth it represents) is scandalous to the defender’s deeply-felt piety. You can almost hear defender guy quoting Jesus back at his opponent: “You of little faith, why do you doubt?” (14:31). Disagreement. Accusation. Counter-accusation.


What to say about such a text when there are probably many science guys and defenders guys (and gals) in our congregations? Whose side does the preacher take? Read more

cead mile failte

“Oh, Jesus Christ, Is It You Again?”


Third Sunday After Pentecost
Thirteenth Sunday in Ordinary Time
Matthew 10:40-42

When I first began attending mass several years ago, I was struck by the kind of welcome I received. Or, rather, the kind I didn’t. Raised in the over-eager Protestantism that hovers and fawns over every guest at worship (a well-meaning practice; I’ve engaged in it myself), Catholics were noticeably cool, it seemed—a little distant, even.

This wasn’t (and isn’t) calculating or conspiratorial on their part—nor on mine now as a Catholic. Any given group of parishioners at any given mass is not following a script about how to treat newcomers to the liturgy. And I don’t mean to suggest an absence of warmth or kindness; I’ve never experienced that in a Catholic church and I hope I’ve never communicated it. But I do think that the Eucharist—week after week, year after year—trains worshipers to know, even if they don’t or can’t articulate it theologically, that it is not the people or even the priest who does the welcoming; it’s Christ who does so.

All of us—long-timers and first-timers alike—are Christ’s guests, receivers of his gracious welcome. Read more

Tulip 7576

What Is There To Say?


Easter A
John 20:1-18
(RCL); John 20:1-9 (Lectionary for Mass)

You have to preach to those for whom the resurrection narrative is known inside and out, is loved and adored, is the sense-making story of their life in God, their life with others, their life in relation to all the world.  What is there to say?

You have to preach to those for whom the resurrection narrative is science fiction or harmful propaganda. They may be in church this day only to please a mother or grandmother. (There are worse things). They may smirk. They may sleep. They may pity your benighted ignorance. What is there to say?

You have to preach to those who are curious but who would never let on that the story of Jesus’ rising from the dead sometimes keeps them up at night. They have a healthy dose of the same skepticism as the group above, but unlike them, they have a hunch that truth can be revealed through means other than the scientific method. What is there to say?

You have to preach to those who long for subtlety and sublimity in an Easter sermon. They may share a good deal with group one but, like group three, they also live with a fair amount of uncertainty about things. They think that poetry and art might be the best media for conveying the story of Easter. What is there to say?

Much is welcome about the Church’s signature Feast: the glorious music, the sparkling Alleluias! after the soberness of Lent, the bursting forth of springtime (at least in the northern hemisphere). Yet how does the preacher communicate Easter’s strange, improbable story to this strange, improbable gathering? Read more