Proper 27 | Ordinary Time 32
Preaching
Lectionary Preaching Workbook
Series VIII, Cycle B
Theme For The Day
Jesus encourages proportionate giving.
Old Testament Lesson
Ruth 3:1-5; 4:13-17
Ruth Finds A Husband
Desperate people sometimes do desperate things. Ruth and Naomi, having had little luck in supporting themselves by gleaning (picking the leftover barley remaining in farm fields after the harvest), devise a plan. Ruth, who is still young and marriageable, will go in to Naomi's kinsman, Boaz, while he is sleeping, "uncover his feet" and then "he will tell [her] what to do" (v. 4). The euphemism, "uncover his feet," means that Ruth is to present herself as available to have sex with him. Boaz is not a total stranger to the pair -- he is Naomi's kinsman, and the two women have been gleaning in his fields, with his permission -- but still this is a desperate and risky maneuver. As for the ethics of it, this is a culture very different from our own; with polygamy and levirate marriage being common practices, there were all kinds of routes for a marriageable widow to become attached to a man, thus becoming a part of his household. While Boaz has no legal responsibility to provide for either Naomi (to whom he is distantly related) or for Ruth (to whom he is not related at all), he is a righteous and benevolent man, and has perhaps been thinking already about establishing such a relationship with Ruth. Naomi has no power or authority to negotiate a marriage for her daughter-in-law, but as a wise woman she is arranging things in such a way that nature may take its course, and romance may blossom. The second part of this lectionary selection tells how Boaz does indeed act honorably, and marries Ruth. They have a child, Obed, who enters into the genealogy as the grandfather of David. For Christians, this means that Ruth, the Moabite widow who had no means of support -- and who, without divine favor, would likely have perished -- becomes an ancestor of Jesus. The Lord works in mysterious ways.
Alternate Old Testament Lesson
1 Kings 17:8-16
The Widow Of Zarephath Feeds Elijah, And He Feeds Her
The Lord directs Elijah to go to Zarephath, in Sidon, and find there a certain widow who will feed him. This is Phoenician country, where the worship of Baal is predominant. Elijah has previously declared that there is going to be a drought in the land (v. 1), and by the time he arrives in Zarephath, the famine is severe. This indicates the failure of Baal, the agricultural god, to provide for the people. The prophet sees a woman gathering firewood. He asks her to bring him some bread, and she says she has only a handful of meal and some oil. She laconically replies that she is going home to bake it into a cake, so that she and her son may "eat it, and die" (v. 12). The woman has evidently been well-off in the past, because she has a house with an upper room (see v. 19). It is the famine that has caused her destitution (although the fact that she is a widow may have made her more vulnerable than most). Elijah tells her to first prepare a little cake of the meal for him, then to do the same for her son and herself. He accompanies this command with a prophetic declaration: "thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth" (v. 14). The woman does as she is told, and it happens just as the prophet has predicted: there is enough to feed herself, her household and the prophet for many days. In the pericope that follows (not part of this lectionary selection), Elijah restores her son to life, after he has either died or entered a death-like state.
New Testament Lesson
Hebrews 9:24-28
The High Priest Who Is To Come
The comparison between Jesus, the great high priest, and the former high priests of Israel continues. The emphasis, here, is on difference between Jesus' high priestly ministry and that of the others who have held the position. The differences are as follows:
¥
Jesus does not enter into a sanctuary "made with hands," but into heaven, to intercede with God directly (v. 24).
¥
Jesus does not need to enter the sanctuary again and again, but has done so "once for all at the end of the age to remove sin by the sacrifice of himself" (vv. 25-26).
¥
Jesus "will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him" (v. 28).
The author is restating points he has previously made, for rhetorical emphasis. We have seen the first two of these points in 5:1-10 (see Proper 24, p. 253) and in 7:23-28 (see Proper 25, p. 258). The new development is the third point of comparison: that this high priest will return again, "to save those who are eagerly waiting for him." There is no mention of judgment connected with the high priest's return; having already made intercession for the people, he effectively gives them a free pass through the judgment spoken of in verse 27. This is a message of good news akin to that of Romans 8:34 -- "Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us."
The Gospel
Mark 12:38-44
The Widow's Mite
Jesus has entered into Jerusalem (11:1-11), cleansed the temple (11:15-19), and engaged in a series of disputes with scribes and Pharisees (11:27--12:37). Now he issues a condemnation of the scribes, who parade their religiosity in ostentatious ways, at the same time as "they devour widows' houses and for the sake of appearance say long prayers" (v. 40). The second part of this selection is the well-known story of the widow's mite -- the "mite" being the two tiny copper coins that this impoverished widow quietly places in the temple offering box (the word "mite" comes from the King James Version: "two mites, that make a farthing"). This widow is an example of one of the type of person whose houses the wealthy and powerful have been foreclosing upon. Jesus contrasts the widow's gift with that of the rich people, who visibly "put in large sums" (v. 41). From a proportionate giving standpoint, the widow's gift is vastly larger than that of the wealthy contributors: "Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on" (vv. 43-44). The woman has but two coins: she gives them both. By every standard of calculating the amount of offerings -- the tithe or any other -- this woman would have been entitled to keep one of her two coins (one coin would have been a quintuple tithe). But she gives both anyway. While this passage has come to be known as a classic stewardship text, in its context it has just as much to do with Jesus' criticism of the scribes and Pharisees as it does with money. The real question, here, is not the amount of the gift, but the generosity of the heart -- Jesus' point is that many of the ostentatiously religious of his day are deficient in that department.
Preaching Possibilities
Today is Stewardship Sunday in many churches, and the lectionary provides a classic stewardship text, that of the widow's mite (Mark 12:41-44). It's the classic biblical exposition of proportionate giving.
Some of the old-timers among us may remember the old Jack Benny Show on television -- or even, in its earlier incarnation, on radio. One of the longest-running gags had to do with Benny's legendary stinginess. In one famous sketch, a robber comes up to Benny, points a gun at him, and demands, "Your money or your life!" Benny just stands there, staring into space. Again the robber says, "You heard me -- your money or your life!" After one of the agonizing slow pauses that are his trademark, Benny replies, "I'm thinking! I'm thinking!"
We smile at that sketch because of the ludicrous idea that a person would actually have to think about the choice between dying or handing over a wallet. We all get attached to money. Money represents psychological well-being, even happiness. It is the fruit of our labors, and is -- to some minds -- the symbol of our very worth as persons. Even as we laugh at Jack Benny, in the humor there is a twinge of discomfort -- because we've all felt that pull money has on us, that makes it difficult to let go.
In a certain sense, "Your money or your life?" is the fundamental question of Christian stewardship -- but with one small amendment. Change the "or" to "and" and the full picture emerges: God wants both our money and our lives. We can't sequester our financial decision-making in a separate compartment of our lives.
It's a question of how we give, not how much. The poor widow in today's reading from Mark is the prime example of the sort of giving our Lord wants us to practice. Jesus is in the temple, watching the noteworthy citizens of Jerusalem place their silver coins in the collection-box. They seem very proud. Then, quietly and without fanfare, a poor widow walks up and drops in two copper coins. It's a trifling sum -- but, as Jesus explains to the disciples, it's all she has.
Jesus is teaching the concept of proportionate giving: one of the most basic principles of Christian stewardship. We are to give, he says, not from our abundance -- not from what's left over after we've bought everything else we need or want -- but from our substance. We are to give, as Nehemiah puts it (10:35-37), the firstfruits of the harvest. For a consumer society like our own, that believes the firstfruits are meant for our own immediate enjoyment rather than for the Lord's work, this represents a complete change of perspective.
Not long ago, there was an advertisement that read: "Now you, too, can own a genuine coin from the time of Jesus: The Widow's Mite. It's a minor miracle that this coin has survived -- and now people of faith can study, cherish, and protect it for future generations. It's yet another miracle that they're so affordable." The ad goes on to mention the biblical story of the widow's mite, before delivering its appeal: "While our limited supplies last, you may order the 2,000-year-old Widow's Mite for only $39.95 plus shipping and handling. Remember, this is the genuine coin mentioned in the Holy Bible and it makes a perfect gift for your child, grandchild, or favorite clergyman."
All right, it's a small, antique coin from Jesus' time -- probably in poor condition -- that may or may not resemble the sort of coin the widow placed in the temple offering box. Like anything else labeled "antique," it's got a certain value to knowledgeable collectors. (That value is probably a good bit less than $39.95, but the coin dealers are counting on the fact that the association they're making with a Bible story may raise its value for some buyers.)
It's not the actual coin the widow held in her hand, of course. How could it be? The widow had two, and the coin dealer has probably got hundreds, if not thousands. To own one of her actual two coins would be to possess a true rarity. Because of its direct association with Jesus, that coin would be priceless. Even more valuable still would be something that widow had, that she could not hold in her hand -- her generous heart.
Living that way, setting aside God's portion before anything else, and giving it "off the top," is a risk. No doubt about it, but that's Christian stewardship. Stewardship is always a risky business. It was risky for the widow in the temple, and it's risky for us. Yet it's also a joyful business, and a faith-filled business. We Christians can take the risk, knowing that our God will stand by us as we give, confident that our God has promised to provide.
When a ship is launched, it begins from a position on dry land, propped up by wooden beams: "a ship out of water," in every sense of the expression. A ship out of water is a ridiculous thing. It can't go anywhere. It's useless. But then comes the day when someone smashes a champagne bottle across the bow, and somebody else knocks out the supports. With a groaning and a splintering, the newly constructed ship slides down the greased ramp and enters the water with a tremendous splash. The bow sinks down deep, then flies up high, propelled by its natural buoyancy. After a few violent, back-and-forth motions, the craft rights itself.
The ship is afloat. Finally, it's in its element. It's where it belongs. This is the work for which it is made, riding high from wave to wave, upheld by the ocean's supporting hand.
For a Christian, beginning a life of stewardship is like launching a ship. We begin in a sort of shipyard, supported by all the materialistic props society has to offer. It takes courage to forgo the only security we have ever known, and begin the short, stomach-churning slide into the black water. It's risky. It's frightening at times. Yet, unless we undertake that journey, we will never discover the purpose for which God made us. We will trade the hazards of the open sea for a slow death of dry rot in the shipyard.
God doesn't want our money. God wants our lives. The choice God puts before us is not the robber's choice, "Your money or your life!" but a far more profound and far-reaching decision. What God wants is the gift of our very selves. Once we make that commitment, the money, the volunteer time, the talents, and everything else will follow.
Prayer For The Day
Truly, Lord, you have blessed us with a love that knows no bounds. Yet we acknowledge and confess, in all humility, that there are boundaries we put up in life -- boundaries that enclose certain parts of ourselves, intended to block the healing light of your love. Chief among those boundaries are the ones that surround our finances. Lord, we give ourselves to you: and may it be, this day and every day, that we open even those dark chambers, sharing out the treasures that sleep in the shadows within. Amen.
To Illustrate
It is said that an old friend of Alexander the Great once came to him asking for money. The friend had fallen upon hard times; he needed some help to get back on his feet. Alexander summoned the royal treasurer, and had him bring a purse filled with many times more than the friend had asked for.
"This is far too much," the king's friend said. "I can't accept it."
"The amount you asked for is sufficient for you to receive," Alexander replied. "It is not sufficient for me to give."
***
We have been called to be fruitful -- not successful, not productive, not accomplished. Success comes from strength, stress, and human effort. Fruitfulness comes from vulnerability and the admission of our own weakness.
-- Henri J. M. Nouwen, public address at Yale University, March 30, 1995
***
We who are members of the church are the lighthouse of the world. We are responsible for one task above all others -- to keep the light of the gospel burning. All else must be secondary.... The church has always put us first before anything else. It took us in as babies, before it knew who we were, what we might be, what we might have. It called us "children of God" and received us into its arms; it walked beside us in good times and in bad times.... It prays for us when we go astray, welcomes us back as a loving mother when we come to ourselves; it is with us in sickness, sorrow, and death. Every other organization we join first ascertains who we are, what we have, what our social standing is; asks if we will "fit in," what we have to offer, etc. How different is the church that turns to us and says, "I don't care who you are, what your background is, what you have. You are a child of God and as such I welcome you without reservation; I offer you all the privileges and blessings; and I shall belong to you and you to me now and forever."
-- Martin Luther King, Jr., in an October, 1957 sermon
***
I've learned that you shouldn't go through life with a catcher's mitt on both hands; you need to be able to throw something back.
-- Maya Angelou, interviewed by Oprah Winfrey
***
I've seen you stalking the malls, walking the aisles, searching for that extra-special gift. Stashing away a few dollars a month to buy him some lizard-skin boots; staring at 1,000 rings to find her the best diamond; staying up all night Christmas Eve, assembling the new bicycle.
Why do you do it? So the eyes will pop, the jaw will drop. To hear those words of disbelief: "You did this for me?"
And that is why God did it. Next time a sunrise steals your breath or a meadow of flowers leaves you speechless, remain that way. Say nothing, and listen as heaven whispers, "Do you like it? I did it just for you."
-- Max Lucado, The Great House of God (Nashville: Nelson: 2001)
***
There's an old story about a wise woman who was traveling alone in the mountains. One day as she was crossing a stream, she looked down and saw a precious stone glittering back at her from beneath the clear, running water. She bent down and picked it up. Drying it on her shawl, she examined it carefully, weighed its value and placed it in her bag.
The next day she met another traveler. The man had run out of food a day earlier, and was very hungry. The wise woman offered to share her food with him. When the woman opened her bag to take out some food, the hungry traveler saw the precious stone. Impetuously, he asked the woman to give it to him. Without hesitation, the woman reached into her bag, and gave it to him.
The hungry traveler finished his meal and left, rejoicing in his good fortune. He knew the value of the stone. It was worth enough to keep him in comfort for the rest of his lifetime. A few days later, though, the man searched the old woman out and told her he had to return the stone. "I've been thinking," he said. "I know how valuable this stone is, but I'm giving it back to you in the hope that you will give me something even more precious. Please give me some of whatever you have inside you, that enabled you to give me this stone."
Jesus encourages proportionate giving.
Old Testament Lesson
Ruth 3:1-5; 4:13-17
Ruth Finds A Husband
Desperate people sometimes do desperate things. Ruth and Naomi, having had little luck in supporting themselves by gleaning (picking the leftover barley remaining in farm fields after the harvest), devise a plan. Ruth, who is still young and marriageable, will go in to Naomi's kinsman, Boaz, while he is sleeping, "uncover his feet" and then "he will tell [her] what to do" (v. 4). The euphemism, "uncover his feet," means that Ruth is to present herself as available to have sex with him. Boaz is not a total stranger to the pair -- he is Naomi's kinsman, and the two women have been gleaning in his fields, with his permission -- but still this is a desperate and risky maneuver. As for the ethics of it, this is a culture very different from our own; with polygamy and levirate marriage being common practices, there were all kinds of routes for a marriageable widow to become attached to a man, thus becoming a part of his household. While Boaz has no legal responsibility to provide for either Naomi (to whom he is distantly related) or for Ruth (to whom he is not related at all), he is a righteous and benevolent man, and has perhaps been thinking already about establishing such a relationship with Ruth. Naomi has no power or authority to negotiate a marriage for her daughter-in-law, but as a wise woman she is arranging things in such a way that nature may take its course, and romance may blossom. The second part of this lectionary selection tells how Boaz does indeed act honorably, and marries Ruth. They have a child, Obed, who enters into the genealogy as the grandfather of David. For Christians, this means that Ruth, the Moabite widow who had no means of support -- and who, without divine favor, would likely have perished -- becomes an ancestor of Jesus. The Lord works in mysterious ways.
Alternate Old Testament Lesson
1 Kings 17:8-16
The Widow Of Zarephath Feeds Elijah, And He Feeds Her
The Lord directs Elijah to go to Zarephath, in Sidon, and find there a certain widow who will feed him. This is Phoenician country, where the worship of Baal is predominant. Elijah has previously declared that there is going to be a drought in the land (v. 1), and by the time he arrives in Zarephath, the famine is severe. This indicates the failure of Baal, the agricultural god, to provide for the people. The prophet sees a woman gathering firewood. He asks her to bring him some bread, and she says she has only a handful of meal and some oil. She laconically replies that she is going home to bake it into a cake, so that she and her son may "eat it, and die" (v. 12). The woman has evidently been well-off in the past, because she has a house with an upper room (see v. 19). It is the famine that has caused her destitution (although the fact that she is a widow may have made her more vulnerable than most). Elijah tells her to first prepare a little cake of the meal for him, then to do the same for her son and herself. He accompanies this command with a prophetic declaration: "thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth" (v. 14). The woman does as she is told, and it happens just as the prophet has predicted: there is enough to feed herself, her household and the prophet for many days. In the pericope that follows (not part of this lectionary selection), Elijah restores her son to life, after he has either died or entered a death-like state.
New Testament Lesson
Hebrews 9:24-28
The High Priest Who Is To Come
The comparison between Jesus, the great high priest, and the former high priests of Israel continues. The emphasis, here, is on difference between Jesus' high priestly ministry and that of the others who have held the position. The differences are as follows:
¥
Jesus does not enter into a sanctuary "made with hands," but into heaven, to intercede with God directly (v. 24).
¥
Jesus does not need to enter the sanctuary again and again, but has done so "once for all at the end of the age to remove sin by the sacrifice of himself" (vv. 25-26).
¥
Jesus "will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him" (v. 28).
The author is restating points he has previously made, for rhetorical emphasis. We have seen the first two of these points in 5:1-10 (see Proper 24, p. 253) and in 7:23-28 (see Proper 25, p. 258). The new development is the third point of comparison: that this high priest will return again, "to save those who are eagerly waiting for him." There is no mention of judgment connected with the high priest's return; having already made intercession for the people, he effectively gives them a free pass through the judgment spoken of in verse 27. This is a message of good news akin to that of Romans 8:34 -- "Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us."
The Gospel
Mark 12:38-44
The Widow's Mite
Jesus has entered into Jerusalem (11:1-11), cleansed the temple (11:15-19), and engaged in a series of disputes with scribes and Pharisees (11:27--12:37). Now he issues a condemnation of the scribes, who parade their religiosity in ostentatious ways, at the same time as "they devour widows' houses and for the sake of appearance say long prayers" (v. 40). The second part of this selection is the well-known story of the widow's mite -- the "mite" being the two tiny copper coins that this impoverished widow quietly places in the temple offering box (the word "mite" comes from the King James Version: "two mites, that make a farthing"). This widow is an example of one of the type of person whose houses the wealthy and powerful have been foreclosing upon. Jesus contrasts the widow's gift with that of the rich people, who visibly "put in large sums" (v. 41). From a proportionate giving standpoint, the widow's gift is vastly larger than that of the wealthy contributors: "Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on" (vv. 43-44). The woman has but two coins: she gives them both. By every standard of calculating the amount of offerings -- the tithe or any other -- this woman would have been entitled to keep one of her two coins (one coin would have been a quintuple tithe). But she gives both anyway. While this passage has come to be known as a classic stewardship text, in its context it has just as much to do with Jesus' criticism of the scribes and Pharisees as it does with money. The real question, here, is not the amount of the gift, but the generosity of the heart -- Jesus' point is that many of the ostentatiously religious of his day are deficient in that department.
Preaching Possibilities
Today is Stewardship Sunday in many churches, and the lectionary provides a classic stewardship text, that of the widow's mite (Mark 12:41-44). It's the classic biblical exposition of proportionate giving.
Some of the old-timers among us may remember the old Jack Benny Show on television -- or even, in its earlier incarnation, on radio. One of the longest-running gags had to do with Benny's legendary stinginess. In one famous sketch, a robber comes up to Benny, points a gun at him, and demands, "Your money or your life!" Benny just stands there, staring into space. Again the robber says, "You heard me -- your money or your life!" After one of the agonizing slow pauses that are his trademark, Benny replies, "I'm thinking! I'm thinking!"
We smile at that sketch because of the ludicrous idea that a person would actually have to think about the choice between dying or handing over a wallet. We all get attached to money. Money represents psychological well-being, even happiness. It is the fruit of our labors, and is -- to some minds -- the symbol of our very worth as persons. Even as we laugh at Jack Benny, in the humor there is a twinge of discomfort -- because we've all felt that pull money has on us, that makes it difficult to let go.
In a certain sense, "Your money or your life?" is the fundamental question of Christian stewardship -- but with one small amendment. Change the "or" to "and" and the full picture emerges: God wants both our money and our lives. We can't sequester our financial decision-making in a separate compartment of our lives.
It's a question of how we give, not how much. The poor widow in today's reading from Mark is the prime example of the sort of giving our Lord wants us to practice. Jesus is in the temple, watching the noteworthy citizens of Jerusalem place their silver coins in the collection-box. They seem very proud. Then, quietly and without fanfare, a poor widow walks up and drops in two copper coins. It's a trifling sum -- but, as Jesus explains to the disciples, it's all she has.
Jesus is teaching the concept of proportionate giving: one of the most basic principles of Christian stewardship. We are to give, he says, not from our abundance -- not from what's left over after we've bought everything else we need or want -- but from our substance. We are to give, as Nehemiah puts it (10:35-37), the firstfruits of the harvest. For a consumer society like our own, that believes the firstfruits are meant for our own immediate enjoyment rather than for the Lord's work, this represents a complete change of perspective.
Not long ago, there was an advertisement that read: "Now you, too, can own a genuine coin from the time of Jesus: The Widow's Mite. It's a minor miracle that this coin has survived -- and now people of faith can study, cherish, and protect it for future generations. It's yet another miracle that they're so affordable." The ad goes on to mention the biblical story of the widow's mite, before delivering its appeal: "While our limited supplies last, you may order the 2,000-year-old Widow's Mite for only $39.95 plus shipping and handling. Remember, this is the genuine coin mentioned in the Holy Bible and it makes a perfect gift for your child, grandchild, or favorite clergyman."
All right, it's a small, antique coin from Jesus' time -- probably in poor condition -- that may or may not resemble the sort of coin the widow placed in the temple offering box. Like anything else labeled "antique," it's got a certain value to knowledgeable collectors. (That value is probably a good bit less than $39.95, but the coin dealers are counting on the fact that the association they're making with a Bible story may raise its value for some buyers.)
It's not the actual coin the widow held in her hand, of course. How could it be? The widow had two, and the coin dealer has probably got hundreds, if not thousands. To own one of her actual two coins would be to possess a true rarity. Because of its direct association with Jesus, that coin would be priceless. Even more valuable still would be something that widow had, that she could not hold in her hand -- her generous heart.
Living that way, setting aside God's portion before anything else, and giving it "off the top," is a risk. No doubt about it, but that's Christian stewardship. Stewardship is always a risky business. It was risky for the widow in the temple, and it's risky for us. Yet it's also a joyful business, and a faith-filled business. We Christians can take the risk, knowing that our God will stand by us as we give, confident that our God has promised to provide.
When a ship is launched, it begins from a position on dry land, propped up by wooden beams: "a ship out of water," in every sense of the expression. A ship out of water is a ridiculous thing. It can't go anywhere. It's useless. But then comes the day when someone smashes a champagne bottle across the bow, and somebody else knocks out the supports. With a groaning and a splintering, the newly constructed ship slides down the greased ramp and enters the water with a tremendous splash. The bow sinks down deep, then flies up high, propelled by its natural buoyancy. After a few violent, back-and-forth motions, the craft rights itself.
The ship is afloat. Finally, it's in its element. It's where it belongs. This is the work for which it is made, riding high from wave to wave, upheld by the ocean's supporting hand.
For a Christian, beginning a life of stewardship is like launching a ship. We begin in a sort of shipyard, supported by all the materialistic props society has to offer. It takes courage to forgo the only security we have ever known, and begin the short, stomach-churning slide into the black water. It's risky. It's frightening at times. Yet, unless we undertake that journey, we will never discover the purpose for which God made us. We will trade the hazards of the open sea for a slow death of dry rot in the shipyard.
God doesn't want our money. God wants our lives. The choice God puts before us is not the robber's choice, "Your money or your life!" but a far more profound and far-reaching decision. What God wants is the gift of our very selves. Once we make that commitment, the money, the volunteer time, the talents, and everything else will follow.
Prayer For The Day
Truly, Lord, you have blessed us with a love that knows no bounds. Yet we acknowledge and confess, in all humility, that there are boundaries we put up in life -- boundaries that enclose certain parts of ourselves, intended to block the healing light of your love. Chief among those boundaries are the ones that surround our finances. Lord, we give ourselves to you: and may it be, this day and every day, that we open even those dark chambers, sharing out the treasures that sleep in the shadows within. Amen.
To Illustrate
It is said that an old friend of Alexander the Great once came to him asking for money. The friend had fallen upon hard times; he needed some help to get back on his feet. Alexander summoned the royal treasurer, and had him bring a purse filled with many times more than the friend had asked for.
"This is far too much," the king's friend said. "I can't accept it."
"The amount you asked for is sufficient for you to receive," Alexander replied. "It is not sufficient for me to give."
***
We have been called to be fruitful -- not successful, not productive, not accomplished. Success comes from strength, stress, and human effort. Fruitfulness comes from vulnerability and the admission of our own weakness.
-- Henri J. M. Nouwen, public address at Yale University, March 30, 1995
***
We who are members of the church are the lighthouse of the world. We are responsible for one task above all others -- to keep the light of the gospel burning. All else must be secondary.... The church has always put us first before anything else. It took us in as babies, before it knew who we were, what we might be, what we might have. It called us "children of God" and received us into its arms; it walked beside us in good times and in bad times.... It prays for us when we go astray, welcomes us back as a loving mother when we come to ourselves; it is with us in sickness, sorrow, and death. Every other organization we join first ascertains who we are, what we have, what our social standing is; asks if we will "fit in," what we have to offer, etc. How different is the church that turns to us and says, "I don't care who you are, what your background is, what you have. You are a child of God and as such I welcome you without reservation; I offer you all the privileges and blessings; and I shall belong to you and you to me now and forever."
-- Martin Luther King, Jr., in an October, 1957 sermon
***
I've learned that you shouldn't go through life with a catcher's mitt on both hands; you need to be able to throw something back.
-- Maya Angelou, interviewed by Oprah Winfrey
***
I've seen you stalking the malls, walking the aisles, searching for that extra-special gift. Stashing away a few dollars a month to buy him some lizard-skin boots; staring at 1,000 rings to find her the best diamond; staying up all night Christmas Eve, assembling the new bicycle.
Why do you do it? So the eyes will pop, the jaw will drop. To hear those words of disbelief: "You did this for me?"
And that is why God did it. Next time a sunrise steals your breath or a meadow of flowers leaves you speechless, remain that way. Say nothing, and listen as heaven whispers, "Do you like it? I did it just for you."
-- Max Lucado, The Great House of God (Nashville: Nelson: 2001)
***
There's an old story about a wise woman who was traveling alone in the mountains. One day as she was crossing a stream, she looked down and saw a precious stone glittering back at her from beneath the clear, running water. She bent down and picked it up. Drying it on her shawl, she examined it carefully, weighed its value and placed it in her bag.
The next day she met another traveler. The man had run out of food a day earlier, and was very hungry. The wise woman offered to share her food with him. When the woman opened her bag to take out some food, the hungry traveler saw the precious stone. Impetuously, he asked the woman to give it to him. Without hesitation, the woman reached into her bag, and gave it to him.
The hungry traveler finished his meal and left, rejoicing in his good fortune. He knew the value of the stone. It was worth enough to keep him in comfort for the rest of his lifetime. A few days later, though, the man searched the old woman out and told her he had to return the stone. "I've been thinking," he said. "I know how valuable this stone is, but I'm giving it back to you in the hope that you will give me something even more precious. Please give me some of whatever you have inside you, that enabled you to give me this stone."
