‘…she out of her poverty
has put in everything she had’ (Mark 12:44)
The insecurity of the rich
This story from the
gospel of Mark contrasts two sets of persons – those who were poor and regarded
as less worthy of social distinction and respect and those who were at the top
of society by virtue of family, religion or wealth. It is important to read this passage in its
historical context. The poor were, frequently, blamed for their plight. Riches
were seen in many quarters as a blessing and reward from God. The result of all this was that those in
positions of authority associated with religion or politics were accorded
dignity and security. They were secure in their religious and secular knowledge
as well as in terms of financial security. They could afford to be demonstrably
‘generous’ when it came to public manifestations of giving. They were also seen
as persons of honour to be greeted in reverential terms wherever they went and
given special places (‘the best seats’) at banquets, religious services and
other occasions. As for the poor, they had the benevolence of the better off to
rely on especially if they had little or no means of a livelihood such as might
have been the case for the blind, the lame, the lepers, widows and orphans.
The ‘best seats in the
synagogues and places of honour at banquets’ (verse 39) would have been,
according to scripture scholars, the bench in front of the ark containing the
sacred volumes where those seated faced the congregation. How sweat!
The story today?
Does any of this sound
remotely possible or familiar to a 21st century community never mind
a church community? Have positions and
practices of grandeur ever been created in the way business is done in
universities, grammy awards, ordinations or State Banquets. We ought not be too
hard on others because one way or another we are party to some of this and that
on the pretext that ‘it’s the done thing’ and ‘there is no harm in it’. That may be so but when it comes to real
poverty we need to watch our ways of behaving.
And what has poverty to do with me or you?
What has poverty to do
with me or you, it may be asked? Isn’t poverty largely abolished in Western
European societies? And isn’t much poverty caused by political corruption,
environmental factors directly beyond our control and wars and famines that are
man-made?
It is noteworthy how
attitudes regarding poverty have come almost full circle in the last 100 years.
There was a time – in the 19th century – when famines, mass
emigration and workhouses were a feature of many European countries including
Ireland. It was seen as somehow natural
and tragic and the remedy was identified in terms of ‘charity’ or ‘correction’. Advances in industry, medicine, education,
democracy and the rise of various political movements changed all that
(sometimes with the active support and engagement of Christians but very often
not). In the process of change the role of the State came to the fore to such
an extent that the rich paid a very large proportion of their income by way of
taxes to fund social programmes and payments. The calamity of the great
depression in the 1930s reinforced the role of public authorities in providing
a safety net for those who were out of work, sick, retired or unable to work
for one reason or another. There was, also, the rise of the universal welfare
state that provided public goods such as education up to and including higher
level, national health and various other social supports. All of this began to
change radically in the decades following the 1970s. The great recession of
2008-2009 has had the impact of reinforcing a new ideology that stresses a
smaller state, more responsibility on individuals and families to provide for
themselves. It has also spelt the end of capitalism as we know it because
normal rules of capitalism were defied and bankrupt banks were bailed out
courtesy of the taxpayer.
What has all of this to
do with this Sunday’s gospel reading and why should Christians or other
believers bother with the worlds of poverty, environmental change and political
instability? The answer is that God is
alive today not only (or if only) in our churches and sanctuaries and choirs
and on altars and in tabernacles but in the shanty towns of Sao Paolo, the open
seas of the Mediterranean and the streets of Dublin where many people sleep
rough. The story of arrogance, presumption and public display on show in the
Temple as recounted by Mark in the first half of this Sunday’s gospel reading
is being retold, today, in many parts of the world. The wealth supplement to
the weekend Financial Times gives some insight into what very rich people like
to spend their money on because they have so much they don’t know what to do
with it.
While it is true that
millions have been lifted out of poverty in absolute material terms compared to
what prevailed in the 19th century it is clear that millions are
stuck in poverty particularly in regions such as sub-Saharan Africa. The extent of inequality by, all statistical
measures, has soared in countries such as the USA. Europe may be following in that direction in
the longer-term given recent trends since the 1980s. Poverty is associated with
material deprivation and lack of access to fundamental goods and services
compatible with human dignity and rights.
Two ‘I’s’ characterise real poverty:
The insecurity paradox
The irony of the scene
described by Mark, here, is that those considered secure and with dignity were
anything but. Their need to impress others and to command respect and deference
showed how insecure they were in themselves. And there is no dignity in
behaving this way in the sight of God and people. Here is the paradox: by
elevating themselves they revealed their deep insecurities and inconsistencies.
In a similar passage in Matthew 12:1-12 Jesus
concludes that ‘All who exalt themselves will be humbled, and all who humble
themselves will be exalted.’ However, this week’s passage in Mark is not,
primarily about poverty and riches but about how those who may be rich or poor
or neither can be generous with their money, their time and their talents. Alongside
this message there is a coherent message that those who use power and wealth to
exclude or put down others will answer for this. The conclusion that can be
drawn is that generosity extends beyond offering a helping hand or some money
from time to time to those in material need. Generosity invites us to consider
what sort of society we are creating or helping to sustain. How is this
reflected in the way we consume, invest, work, play, travel, vote? - even pray for those for whom prayer is as
precious as oxygen!
The role of public services and taxes in modern
society
One of the ironies of
modern day capitalism is that companies sometimes boast of their commitment to
corporate social responsibility as well as the payment of a socially agreed
hourly ‘living wage’ rate and yet actively manage – legally – to avoid paying
taxes in those jurisdictions where they make profits and/or where trading
really takes place. All members of societies including corporations have a
moral and legal duty to pay an appropriate and fair share of their income and
assets for the purposes of supporting those in greatest need as well as
investing in education, health and others vital areas of social life which is
good for everyone (what is given can be returned). This, too, is part of
Christian generosity.
The beggar stretches out his hand not to ask, but to
give you the kingdom of heaven, and you do not notice! - Elder Arsenie Papacioc
Clearly, there is a
balance to be struck regarding the role of various social actors and the
management and delivery of public services should be as efficient and effective
as possible.
Empowering the poor
The idea of giving even
when you have little or nothing has given rise to the expression of the
‘widow’s mite’ found in the expression ‘.. and there came a certain poor
widow, and she threw in two mites, which make a farthing.’ (Mark 12:42 in the King James Version). Unusually for the gospel of Mark this verse is
unique and not to be found in any of the other gospels.
Everyone has something to
give and one of the greatest gifts that can be made to those who are materially
poor is to provide education, support and power to develop themselves –
enabling rather than reinforcing dependency. Each case is different and the
demands of love may require a different response on each occasion.
