Tag Archives: parable

Guaranteed Basic Grace

GOSPEL: Matthew 20:1-16
[Jesus said to the disciples:] 1“The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. 3When he went out about nine o’clock, he saw others standing idle in the marketplace; 4and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. 5When he went out again about noon and about three o’clock, he did the same. 6And about five o’clock he went out and found others standing around; and he said to them, ‘Why are you standing here idle all day?’ 7They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’

Today, as we continue into the second half of this long season of green, we hear a familiar parable. The parable of the landowner and day labourers. 

It is a familiar parable for most folks who have spent years sitting in pews, listening to sermons on the parables of Jesus. This parable caught my attention from an early age. I can picture sitting in church as a child, hearing the pastor talk about this story… even when listening to sermons wasn’t all that interesting to me yet. The way it sets itself up to challenge our assumptions, even when we know the story. The upside down way it treats how the world is supposed to work. They way it speaks to ancient labour practices and yet still seems so applicable and current with the way we understand work today. And the familiar indignity of the workers who worked all day contrasted with the surprising generosity of the vineyard owner. All of these parts of the parable grab us every time we hear it. 

But these days we have new ears to hear and the parable comes to us from a different place and with different questions and challenges for us. So much of our focus is on the dangers and risks around us in the world. We hear about massive fires burning far, far away but still sending smoke our way. We read the news about outbreaks at schools in our neighbourhood community. We get blasted with the constant election coverage of our neighbours to the south and the election question is being asked of our own government. 

This is a parable that points back to so many of the questions we have faced in the past few months and questions that we are about to face in the coming ones. Questions about privilege, equity and equality, question about justice and human dignity.

When we hear the parable again today, we remember the familiar elements. The landowner hiring workers for his vineyard. Early in the morning, again at 9, in the middle of the day, at 3o’clock and against just before day’s end. We envision this well-to-do landowner coming back again and again to the marketplace, the agora, the centre of a town’s economic and social life. 

The day labourers are waiting for work, just as they probably did each day. They waited in the marketplace, hoping to be hired for the day so that they could earn enough to support themselves and their families. The basic currency of that world, the Danarii was based on a day labourer’s wage. Enough money to pay for food and shelter for one day. 

We don’t have many similar systems here in Canada, but if you know the right places to look, you can still find day labourers. The first time I saw a group waiting for work as when I was a teenager. Our church youth group travelled to San Diego and then across the border to Tijuana to build houses in Mexico. We stopped at a Home Depot to pick up some supplies  and there was a group of men waiting to be hired. As we sat in the van while leaders went into the store, we watched as pick-ups pulled up to the group waiting on the sidewalk. The drivers would call out a number, and the equivalent number of workers would hop in the back. 

The first part of the parable would have been a common and easy to understand circumstance for Jesus’ hearers. A landowner goes a hire some labourers first thing in morning, discovers after the a bit, the harvest isn’t progressing quickly enough, so goes to get some more. 

But once the owner goes back a third time at noon, this should be setting off our spidey sense. It would be strange to go a hire labourers for half a day, and strange that the labourers were still waiting at noon. 

Still the parable gets more strange. The landowner keeps going back, at 3 and 5 o’clock. Why would he keep hiring? How much work could those latecomers do? And why were they still waiting, who did the labourers think would hire them in the middle of the afternoon and at day’s end?

But then we get to the important part. The part that we cannot help but identify with. The part when the landowner pays all the workers the same wage. 

There is a part of us that enjoys the indignity of the full day grumblers. We identify with these ones, the ones who feel entitled, who have worked all day and recognize what they have earned. Even if landowner doesn’t pay the extra, the grumbling workers know they have earned more. 

They see themselves as the dedicated hard working ones who have put in the time and should reap the reward. 

And nearly every sermon I have heard on this parable admonishes faithful Christians in the pews not to complain (even if deserved because of hard work) about those who might come to faith a the end…

Yet, certainly this year, this chaotic and unprecedented 2020 year with natural disasters, protests against racially motivated police violence, and a pandemic… certainly this year is challenging our established understanding of this parable and ourselves. 

It is easy for us to think we are the hard workers and the others are the lazy ones looking for a free ride. We rarely attribute our situations to opportunity and good fortune. 

Surely, the grumbling workers knew what is was like to be passed over for work. Surely they knew what is was like to wait in the marketplace for the chance to feed their families for another day, only to wait and wait and wait for nothing to come in the end. 

Surely, they could see that the latecomers where not lazy layabouts who are taking advantage of a generous landowner, but rather that the early workers were the lucky ones, the ones who could rest easy for the day knowing they their needs would be provided for, that their families would have roofs over their heads and food in their bellies. 

If this global pandemic has taught us anything about fairness and privilege, it is often those who are perceived as lazy and taking advantage are often the least advantaged and some of the hardest working. We have see many all of sudden be without work and have nothing to do but wait. We have seen how it is often the poorest least advantaged who are forced to work the front lines of a pandemic world. 

And we have heard our own Lutheran Bishops, along with Anglican Bishops write political leaders in support of Guaranteed Basic Income, which is receiving a lot of attention in the news, in legislative halls and around kitchen tables. As the CERB, the Wage Subsidy and other programs kept food on the table and the lights on… we have discovered that there is a lot of luck when it comes to earning a living and hard work is no guarantee that you will have enough. 

And so as the workers who worked all day grumble about not getting more than they needed and agreed to work for, the landowner replies to them,

“Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ 16So the last will be first, and the first will be last.”

The landowner, the one standing in for God challenges the perspective of privilege and entitlement. The landowner challenges it with generosity, with a generosity that gives not based on merit and worth, but based on need. The landowner provides all the workers, the lucky ones who were picked first and the ones who had to wait all day, enough. Enough to eat, enough to feed their families, enough to live. 

Guaranteed Basic Grace. 

This challenge to the way we understand the world works, this reminder that hard work is often born of opportunity and circumstance and that those who are left to wait and who are left out are the unlucky ones. 

And yet Jesus’s challenge to us also reveals the generosity and abundance of God’s grace and mercy given for us. 

That God’s approach to us is not to measure us by our hard work or merit, not to give us what we deserve… because we are certainly all lacking and all fall short. 

Rather God’s approach is to give us what we need. To show us the mercy and grace that will get us through to another day. God’s approach is to extend life where there only seems to be death. Where there would have been empty bellies and unsheltered heads, God extends life once more. 

God’s way with us is to keep life going, to give us one more day. One more day that carries us to the third day, to the day of resurrection, to the day of grace and mercy when life extended.  indefinitely. 

And this year, God has challenged our sense of fairness, our understanding of opportunity and privilege. God calls us again to consider not what each one of us is worth nor what we think we deserve…. But to consider what each one of us needs. And God reveals the generosity that is given to us. 

And however unfair that feels, God gives all the grace and mercy needed for one more day and for life eternal in Christ. 

Even enough for the dogs

GOSPEL: Matthew 15:[10-20] 21-28
 23But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” 24He answered, “I was sent only to the lost sheep of the house of Israel.” 25But she came and knelt before him, saying, “Lord, help me.” 26He answered, “It is not fair to take the children’s food and throw it to the dogs.”… (Read the whole passage)

Six months ago yesterday – March 15th – was the last time that we gathered in-person for worship. At that time, we imagined a few weeks of lockdown and then a return to normal. Six months later, social distancing is still a thing, lockdowns and restrictions of various degrees are sill  in force. And this pesky little virus continues to overtake our attention. Even as protests over police killings continue to erupt, even as political scandals make headlines, even as hockey resumes only to disappoint (sorry Winnipeg and Edmonton and Toronto), even as Tornados tear through the province, even as a woman of colour is historically named to the ticket of an American presidential candidate… the coronavirus still is the most important issue in our world. This month case numbers are rising, and the daily death toll remains tragically high. Many stress over going back to school and going back to work. Six months of the world still turning with all of the usual turmoil and historic events, that by themselves would make 2020 a memorable year… and the Coronavirus pandemic has gripped us all that entire time putting everything else in the back seat. 

Throughout this summer we have been hearing the story of Abraham and Sarah and their descendants. Today, we finally her the last story of our Genesis wanderings. Sarah and Abraham’s great grand-son Joseph, who had been sold into slavery because of the jealousy of his brothers, has risen to power in the court of Pharaoh. And when famine comes into the land of Jacob, his family and herds, he sends his sons to find help in Egypt. There they meet Joseph, though not knowing it is him, and Joseph plans to recuse his starving family by bringing them to the abundance of Egypt. 

This story of Joseph rescuing his family may not seem on the surface to have much to do with the story of Jesus that we hear today, as he encounters a persistent Canaanite woman who is advocating for her sick daughter. And yet how Jesus and the disciples came to be standing in gentile territory to be annoyed by the persistence of Canaanite woman is deeply connected to the Israelites picking up and moving into Egypt at Joseph’s direction. 

For you see, soon after the story of Joseph, we start Exodus and story of Moses and the Israelites slavey in Egypt. As foreigners living under oppression, God promises Moses and God’s people that he will deliver them to the promised land. When the Israelites escape Pharaoh and Egypt, they wander the desert for 40 years only to eventually settle in the land of Cana. The land of Canaanites. 

Centuries later, as Jesus and the disciples stand in gentile territory, annoyed by the presence of this gentile woman pressing Jesus for a miracle, they have forgotten that their ancestors were themselves granted reprieve and salvation by a foreign nation. They once were a lost people wandering the deserts only to come to the land they were now in, as outsiders looking for hope and promise. 

Instead, the disciples insist that this Canaanite woman be sent away, as she is an unclean outsider and foreigner, unworthy of their attention. And at first, Jesus almost seems to agree with his followers. 

“I was sent only to the lost sheep of the house of Israel.” He declares. 

That doesn’t sound like the Jesus we usually hear from in the gospels. 

And still the woman presses Jesus. He responds in a most un-christlike manner comparing her to a dog stealing food meant for children. 

This does’t sound like the caring and compassionate Jesus we usually know and hear in the gospels. Yet, there is also something about Jesus’ response to this woman… something almost comfortable. 

The disciples probably felt like they finally understood what was happening and weren’t clueless. Jesus was falling in line with how they understood the world, with how they expected the rules to be followed, with how they saw the boundaries between peoples, nations, tribes and religions. 

And there is a certain guilty comfort and security that we probably don’t want to admit. Because we too know what our first instinct is in similar situations. We too like clear distinctions and boundaries, we like knowing who is in and who is out. And finally Jesus is giving us some clue about who can be counted out from God’s love… even if we don’t actually know any Canaanites personally, we do know that we aren’t them and they aren’t us. And feels like we are on the inside. 

That first thought, that first instinct, that first reaction to set the boundary, to call some people worthy and others not… that is what is getting us, the whole world, in heaps of trouble these days. From the new, almost daily uncovering of racist, sexist, homophobic and transphobic institutions, to the way we police and protect our world, to the way we engage in political discourse. This first thought and instinct has led us to create bloated city police departments across the continent. It has given way to racist attacks against the first woman of colour named as vice-presidential candidate for a major US party. It is why the Canadian Museum for human rights (of all places) needs to hire a new CEO to fix racism and sexism in their workplace. It is why here in Manitoba there has been so much shame heaped on those in our community of who have tested positive for COVID-19. 

Whether we like it or not, we are those disciples asking Jesus to send that Canaanite woman – and her troubles – away. 

We are human beings whose first instinct is to set the boundary and do our best to make sure no one crosses it.  

We are people simply casting about for some certainty in a difficult and chaotic world, even if it sometimes comes at the expense of others. 

But then just as Jesus has put her down and in her place, the Canaanite woman makes one final appeal for her daughter. 

“Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”

Surely by this point our hard hearts have been exposed, the disciples’ annoyance with this persistent Canaanite woman, our first instinct to set the boundary and keep the undesirables out are revealed. 

Would the disciples still want Jesus to send her away at this point? Would we?

Whether we know the answer or not, Jesus responds. 

Jesus responds and he is back to his compassionate if not scandalous self. 

He commends the woman for her faithfulness. A gentile, a woman, a Canaanite of all people… full of faithfulness. 

But Jesus doesn’t just open up a spot on the edge of the kingdom of God, he doesn’t just do the bear minimum for her. 

Jesus opens the Kingdom wide, Jesus expands the space for this woman to be more than just a charity case, more than a forgettable instance of healing. Jesus commends the woman for her faith, for her insistence on proclaiming her trust in God. Jesus elevates her to the level of disciples, to those tasked with going out and proclaiming the word, to preacher and proclaimer of the good news. In one short line this woman, seeing the need of her own daughter and discerning God’s presence in her midst, proclaims the coming of God. 

She proclaims that God has enough for all, enough for the down trodden and lowly of the world, enough for even the dogs. 

And we cannot help but wonder if Jesus was holding our first thought, our first instinct up for us too see. To show us just how cruel a world is that makes distinctions about who is in and who is out to determine who has access to God’s mercy. To see the cruelty of turning a person in desperate need away because they didn’t belong to the right tribe, the right political party, practice the right religion, work in the right job, come from the right country, speak the right language, bear the right colour of skin. 

And after holding up our first thought for us to see, Jesus holds up God’s first thought about us. God who chooses to be revealed in the most unlikely of places. In the Canaanite cities of Tyre and Sidon, through a Canaanite woman pleading for the healing of her daughter. In this gentile, this woman, this brand new follower of Jesus, God preaches the gospel of grace and mercy. 

God’s first thought is the good news given for us, for all of us, for the most unlikely of us. The grace of God given even to the dogs eating the table scraps from the floor. 

God ’s first thought is to use methods and people we would never expect to preach the gospel of mercy and grace. God gives us the promise of mercy anew in church structures built on Facebook, Youtube and Zoom. And God has given us all the people and more that we once hoped would come back to us – but not how we imagined. God proclaims the good news for us and for the world with new voices that we wouldn’t have heard from within our walls and boundaries.

And so here we are in this August of pandemic… and all too often our first thought turns us to set boundaries and declare some to be on the outside of God’s love. And yet God is surprising us in the most extraordinary ways, by sending us the most extraordinary people to proclaim to us the good news of God’s mercy, given in such abundance that even the dogs have enough. 

And through this Canaanite woman, through these unexpected means of pandemic realities, God is preaching the good news to the world in new and unexpected ways. Six months ago, back in Egypt it all seemed so unimaginable to us… and here we are in Cana and God is revealing to us a promised land that we have yet to fully understand… but where the Good News is given anew for us and for all, even for the dogs eating table scraps.

Not even a mustard seed worth of faith

Luke 17

The apostles said to the Lord, “Increase our faith!” The Lord replied, “If you had faith the size of a mustard seed, you could say to this mulberry tree, `Be uprooted and planted in the sea,’ and it would obey you. (Read the whole passage)

Today, we continue hearing the stories of Jesus ministry and work from the gospel of Luke. Two weeks ago Jesus told the parable of the dishonest manager and the generous God. Last week it was the familiar story of the rich man and poor Lazarus. But today, it is the disciples who cause the action. They have been following their master for a while now, seeing him teach and preach, watching him heal the sick and lame, being amazed at his miracles and exorcizes. And despite seeing all this, they still want something from Jesus.

The disciples come to Jesus and make only a simple request. “Increase our faith”. It doesn’t seem like much. All they want is maybe a little show of power from Jesus. Maybe some power of their own to heal minor diseases, maybe not lameness and leprosy, but limps, sore backs and bad acne. Maybe Jesus could let them exorcize some minor demons, the ones that make the floor boards squeak or that make single socks disappear.

This hardly seems like an unreasonable request, Jesus is God in flesh after all, he could easily make the disciples better believers, super followers or something. The disciples just want a little more certainty, a little more assurance, a few more benefits for being faithful.

“Increase our faith!” the disciples ask.

Jesus does not take this well.

“If you had faith the size of a mustard seed, you could make mulberry tree be uprooted and plant itself in the sea. It would obey you!”.

So obviously the disciples don’t even have a mustard seed worth of faith. The tiny barely perceptible mustard seed, the seed that grows into an unwieldy bush and causes gardening headaches. Not even faith the size of a tiny, useless seed.

Jesus sees right through the request, he sees to the heart of the matter. The disciples want some control in this whole God business. They want power, assurance, confidence. They want what we all seek in the darkest places of our hearts, to be like God.

Increase our faith!

We have made that request, issued that demand, prayed that prayer just like the disciples. Increase our attendance, increase our budget, increase our volunteers we have all said as churches. Increase our morals, increase our nation, increase our respect for the past has been a a favourite refrain of politicians.

And privately many of us have probably prayed this prayer. “Increase my faith, give me something to hold on to, let me know that you are real God.”

Jesus scolds the disciples, and sometimes it can feel like God ignores our simple requests. And sometimes all we want is something to hold on to, something that will satisfy our uncertainty and our fears.

Yet, whether it is a selfish request of God, or a demand for control, or an honest prayer in desperate moment, the rebuke that Jesus responds with can hurt.

Jesus says that If we had the smallest amount of faith you could do great things… and yet we cannot do them.

And even more we are reminded that “Increase our faith” is about us. It is about our need to have some kind of say in this God stuff, to make faith a little more “take” than “give”, to have some part in our relationship with God.

And when we dig at that need, it soon becomes clear that it is rooted in the same insecurity that made Eve grab the fruit,

the fear that made Abraham send his wife to be the concubine of a King,

the rage that made Moses kill that Egyptian,

the desire that made David lust for Bathsheba,

the resistance that made Jonah run from God’s call,

the reactiveness that made Peter strike off the ear of the servant,

the pride that made Paul persecute and kills Christians,

the confusion that made all the disciples hide in the upper room even when they knew Jesus was risen from the dead.

We ask, we demand, we pray, Increase our faith, and it comes from the Old Adam, Old Eve within us, the place of pride, fear, control. The place of Original Sin.

And even so, just as Jesus has been reminding us week after week, Jesus reminds us again.

We are not in control. We are not the ones who have the power. We are not God.

Jesus talks about mustard seeds and mulberry trees and then goes on to talk about a master and a servant. And not to tell us that we are slaves or subservient. Jesus isn’t trying to make us feel small. But rather Jesus reminds us that we have a role in this God stuff, and it isn’t to be God.

The greek word (pistuo) that we often translate as faith, is almost better understood as trust.

“Increase our trust” we might say.

And yet we know that increasing trust is not something the truster can do. Trust can only be increased by the one who is trustworthy.

Faith or trust is not a power we wield, or a control we have or even something to hold on to. Faith or trust is what God places in us, it is the wild and untamed relationship that God wants to meet us with,

faith is what God holds us in,

what God grabs us with,

what God places beneath our feet.

Increase our faith.

Jesus reminds us today that faith is not something that we own or control or have power over.

Because God’s faith is in us.

Because God’s trustworthiness is complete.

Because faith is a gift we receive.

A gift bestowed in Baptism.

A gift fed and renewed in the Lord’s supper.

A gift shared in the Body of Christ that is the church.

God is the one who creates faith, and we are the ones in whom faith is created.

God is the one who gives faith, and we are the ones who receive it.

God is the one in whom faith rests, and we are the ones who are held and rest in God.

Jesus reminds the disciples and us of our roles in this faith stuff. The disciples want – we want – power, assurance, something to hold on to. Increase our faith, we ask, we demand, we pray. And Jesus steadily reminds us week after week that God is the one doing the work here. We might want some control over our relationship with God, we want some input, but God’s love doesn’t need anything from us. We are simply the ones who are loved. We are the ones who are loved, and in whom God’s love meets the world.

Increase our faith we ask today.

And Jesus says, if you had faith you could do great things. But faith is what God has in you, that is what in you truly need.

Amen.

The fifth parable of the lost – it is not about rich or poor

Luke 16:19-31

Jesus said, “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side…” (Read the whole passage)

The parables keep coming this week. And unlike the parable last week, the parable of the wealthy land owner and the dishonest manager, where the land owner praises his manager for being dishonest, this parable of the Rich Man and Lazarus seems very straight forward.

There is a ridiculously rich man who acts selfishly and goes to Hell because of it. The poor Lazarus gets nothing in life, and so goes to Heaven in death. It sounds like a simple formula for us follow.

If we look out of the poor, and make sure not to hoard all of our wealth and, we don’t act like little kings and queens, we should probably be okay. If we aren’t poor like Lazarus, we should probably help those who are… and that should be enough to save ourselves from eternal punishment. Right?

Not so fast. As usual, there is more to this parable than its surface reading.

In fact, throughout history, Christians have had some problems with this parable. One problem being that the rich man doesn’t have a name. If characters in parables are given names, it is almost always the important ones. And this rich man is the focus. He has most of the lines. Lazarus doesn’t even say a word. In order elevate the status of the rich man, Christians have often called him Dives. Rich people aren’t nameless characters in stories, we know that rich folks are more important than that.

And probably there is a part of us that hears this parable and identifies the most with Dives, or at least if we had to choose, we wouldn’t want to be pitiable Lazarus… however this really isn’t a choice between rich and poor.

Dives is not your average rich guy. He is ridiculously rich. He acts like a king. He wears purples robes, clothing reserved for royalty. He has a feast every day, even most monarchs didn’t do that. He is the epitome of self-aggrandizement and entitlement. Dives is the ultimate rich man.

Lazarus on the other hand is the opposite. Unable to even move his own body, he has been laid at the Dive’s gate in the hopes the rich man will have compassion. Lazarus is so pitiful that the street dogs look after him. He is utterly helpless. Lazarus is absolute bottom of society.

Lazarus and Dives are complete opposites… they are caricatures of rich and poor, cartoon-like, beyond reality. Yet, still when Lazarus ends up with Abraham and Dives in Hades something is off, this is not the way things work in 1st century Israel. Lazarus was not only poor, but he was also unworthy and unclean. He would was too poor to make sacrifice at the temple, too unworthy and unclean to even go to synagogue. He wouldn’t have been able to pray, to receive God’s forgiveness, to follow the law. He would have been doomed.

Dives however, could have easily kept the law, easily afforded to make sacrifices, easily maintained his righteousness. Dives should have been set in life and in death.

So when Lazarus and Dives die, what unfolds would be have mind boggling to Jesus’ hearers. For Lazarus to be carried by Angels to Abraham would have been preposterous. Only two people had experienced such an honour, only Moses and Elijah, patriarchs and heroes of faith. A poor man lying a rich man’s gate is no patriarch and no hero.

Dives’ fate is equally absurd. Dives is the one who should have gone to be with Abraham. Rather he goes to hell, but not just any hell, he goes to Hades. Greek Hell, Gentile Hell. Hades is the hell of a different religion entirely, not judaism. Dives is no pagan gentile.

Yet, somehow despite ending up in the complete opposite places of where they should be, somehow Lazarus and Dives maintain their earthly positions. Lazarus still does not speak or act for himself, but instead Abraham speaks and acts for him.

And even in gentile hell, Dives has not understood that his fortunes have been reversed. He calls out to Abraham, but not for mercy. Instead he treats Abraham like the butler of the house, and Dives orders some room service from the bell hop Lazarus to bring some water. And even when Abraham explains, Dives still does not understand and tries to order something else. He wants to send Lazarus the telegram delivery boy to bring a message to his family. Dives cannot stop being self-righteous and entitled. And Lazarus continues to be a silent and helpless character who needs to rely on the care of others.

The rich man and Lazarus are two extremes, polar opposites, they really represent concepts or ideas more than they portray real people. In fact their names say it all. Dives is the Latin word for “Rich”. Lazarus the Greek word for “God has helped”.

When we see Dives and Lazarus in this light, they stop being examples of what we should do or not do.

These two characters represent the extremes of human behaviour. The extremes that exist within each of us.

We are all Dives. We are all Lazarus. We are all both.

We have the capacity within us to be completely self-centered. We have moments when we believe that we are truly in control. We wish, deep down, that we could save ourselves. We think we are righteous when we follow the rules, or receive blessings, or are gifted with wealth.

We also have the capacity within us to feel truly unworthy and totally helpless. We have moments when we believe that we are nothing and undeserving, that we cannot be saved, that we are unclean and cursed, that we are the victims and the guilty of the world.

So often as human beings we trick ourselves into thinking that we are the ones who have earned our success, our status, our blessings. And when it comes to God and heaven we think we can save ourselves.

So often as human beings, we can trick ourselves into thinking that we are to blame for our failures, our downfalls, our curses. And when it comes to God and heaven, we think that we have made ourselves unworthy.

Abraham explains the problem we have to Dives. “Between you and us, a great chasm has been fixed”. Not a rocky canyon or deep hole. But a chasm of self-righteousness. A chasm built by our trust in ourselves, our trust that we have made ourselves worthy or that we have made ourselves unworthy.

And when Dives cannot see why the chasm is there, Abraham explains again. You will not “be convinced even if someone rises from the dead.”

And there is the key.

There is the point that Jesus is making.

This is the fifth parable of the lost. The lost sheep, lost coin, prodigal son, dishonest manager and now the rich man and Lazarus.

And its both the dives and Lazarus who are lost. Lazarus is found, because he is hopeless. Dives isn’t quiet ready to not be the one saving himself. And yet, there is nothing even the richest man can do to achieve salvation.

For you see, Lazarus doesn’t need to rise from the dead, someone already has. Someone has already gone to the cross. The cross bridges our chasms of self-righteousness and self-doubt. The cross is what God traverses in order to join us in our hells, our pits, our isolation. The cross that connects a dead creation to an alive creator.

Christ is the one who has risen from the dead, and Christ is the one who shows us just who does the saving, the righteous making. Christ reminds us that we cannot make ourselves righteous and we cannot make ourselves unworthy. We simply don’t have the power. Our own chasms are too great for us, but no chasm is too big for God in Christ.

And so we gather to hear this again, to be convinced over and over again.

Christ has risen from the dead.

We repeat this good news, over and over each time we worship, in many and various ways

Christ Jesus who came to save sinners.

God who brings us home from the wilderness of Sin

Your sins are forgiven and you are made free.

Worthy is Christ, the lamb who was slain.

You have the words of eternal life.

On the third day he rose again.

Jesus Christ who on this day overcame death and the grave.

Christ has died.

Christ is risen

Christ will come again.

Save us from the time of trial

Lamb of God you take away the sin of the world.

We repeat this good news, over and over and over, and maybe one day we will believe it, even if it takes a lifetime to sink in. God keeps reminding us. No matter how much we act like rich Dives, no matter how much we feel like poor Lazarus. It is Christ and Christ alone who makes righteous, who makes us worthy.

This parable seems straight forward and seems to give us ideas on how to live. But isn’t life advice at all. It is yet another declaration and another promise.

Only God saves, and because of Jesus being raised from the dead, we too are raised from being dead in sin into alive in Christ.

The Fourth Parable of the Lost – The dishonest manager

Luke 16:1-13

1Then Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2So he summoned him and said to him, ‘What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ (Read the whole thing)

As students walked out of classrooms and businesses shut down on Friday and through the weekend, the issue of climate change is being brought before us. The consumption of the planet, the use of resources in pursuit of profit and wealth, the growth of economies is being contrasted with the future of the planet’s well being. Why go to school, if the planet is on a countdown to irreversible change? The students are asking us. A big and heavy question, one that we certainly don’t have a quick and easy answer for.

And so when we hear the story of land manager squandering property there is a real connection to the present. Squandering the planet’s resources is an accusation that today’s youth have the right to level at older generations in power.

We hear the word squandering and many different images come to mind. The person who fails to take advantage of an opportunity, who doesn’t risk a little bit for a big gain. The one who waits and hesitates, rather than moving quickly and decisively. The person who doesn’t understand the potential of what they can do and be. The person who fails to take hold and earn every ounce of profit and reward of a situation. We hear of a squandering manager and we imagine a weak and feeble, hesitant and uncertain person taking the safe and easy path.

Today, we get this interesting parable from the gospel of Luke that follows right after the three parables of the lost. The parable of lost sheep and lost coin which we heard last week, and the parable of the prodigal son which we know so very well.

These parables come just in advance of Jesus’ journey to Jerusalem, to the waiting crowds, to the plotting religious authorities, to betrayal, arrest, trial, execution.

And this parable is interesting because we are not quite sure what to do with it. The squandering manager seems to behave in an entirely self interested manner throughout, and yet his master commends his shrewdness.

As the story begins, the manager is accused of squandering his master’s property, yet how he squandered is not mentioned or defined. Remember that.

Regardless, the master fires the manager.

And so the manager does something interesting, he thinks to himself. He doesn’t have other options for work before him, so he will forgive the debts of some of his master’s debtors in order to earn some favours.

Now, as 21st century people living a capitalist individualist society, it is easy for us to get hung up on the fact that the manager uses his masters wealth to earn himself some favours… yet, there is something about this curious situation that is easier for us to miss. Anyone who has lived in a farming community should know that good relationships with neighbours is vital to life on the land. What we really ought to be wondering about is why this land manager doesn’t already have pockets full of favours and good relationships with his community.

In the Hebrew world of 1st century Israel, the land held a central place in life.

The land that the Israelites lived on was literally the promised land, the land promised to Moses and he led the Israelites out of slavery in Egypt. And the land was not just a resource to be exploited. It was a living thing, a gift from God to be cared for. The land held abundant resources meant to provide for the community. There were laws as to how the land was used to provide for all:

• A certain amount of the harvest was required to be left on the land so that the poor and widows could follow the workers and gather grain for themselves.

• The land did not belong strictly to a single person or family, but rather to the entire tribe.

• Every Jubilee year it was meant to revert to ownership by the tribe.

• The land owner didn’t exploit the produce of the land for his own profit and gain, but cared for and tended in order to feed the community (his extended family).

And yet in this parable, the manager had no favours in his pocket. His master’s debtors received no relief before this manger was fired. Maybe this manager was not the lazy, week, uncertain manager of our imagining, but the cold, hardened, profit focused, entrepreneur that we praise in our world. Someone who exploited the land for every ounce of profit, who squeezed every penny from debtors, who never paid too much and never accepted too little.

So remember that squandering isn’t defined?

Maybe this manager has been squandering the abundance of the land by hoarding it all for his master, by counting every penny away in his master’s store houses instead of caring for this community around him.

Maybe the land manager is the fourth lost thing in this sequence of parables. Lost to himself, lost to hoarding and profiting from an exploited land and community.

And isn’t that our modern problem too?

It’s what the students and their supporters are begging of those in power to do. To see their neighbour, to recognize that the land, the earth is a living thing meant to provide an abundance for us…only if shared and not hoarded, only if cared for and tended to, not exploited and consumed.

To squander in the parable today is to be lost and alone, to put profits before people, to forget that we live in community and what we do affects those around us and those who come after us.

Now, one of the important characteristics of parables is that the subject of a parable is usually the first person mentioned. This parable doesn’t start “There was a land manager.” It begins there was a rich man who had a manager. Just like the prodigal son begins with “There was a man who had two sons.”

It is the rich man who discovers that his manager had lost his way. And it is the rich man who sets out to find him.

When the rich land owner fires his manager, he is pulling the manger out of the store houses and accounting rooms. He is forcing his manager to sit down face to face with his community. And there seeing his neighbour face to face the manager is generous. He forgives debts trusting that he will provided for in return.

Like the shepherd to searches for the lost sheep, the woman who looks for the lost coin, like the father who runs out to meet his lost son on the road… the rich man joins his lost manager back to community. It is not dishonesty that the rich man commends, but connection and relationship, generosity and compassion.

And like the rich man, the teller of this parable is the one who is about to search out humanity in our isolation of sin and death. Jesus is about to find us on the cross… So that we might know the generous abundance of resurrection and new life.

Of course, this is what Jesus has been doing with us all along.

While we are lost and isolated, Jesus does what it takes to joint us back to community, back to the body, back to God.

And Jesus makes us practice being joined every week.

Jesus gathers us here, and plunks us shoulder to shoulder with our siblings in Christ, beside friends and neighbours. Beside those who know our struggles and what it is like to live in this lost world.

And Jesus joins our voices together with the praises of the community of faith, joining us to the choir of saints.

And Jesus forgives us with all these other sinners, restoring the communion of saints to wholeness.

And Jesus speaks in our ears a word of good news for us all, giving us hope in our seemingly hopeless world.

And Jesus washes and feeds at font and table, the gathering places of the faithful.

Shoulder to shoulder, with other washed and fed ones, reminding us that we belong to the Father, and that we belong to each other, no matter how lost we become, no matter how much try to squander the abundant community given to us in creation.

And so today, as we hear the 4th parable of the lost, we discover that we can be lost and not even realize it…

But we also hear of the Christ, who will go to any length, even surprising ones, to find us and join us again, shoulder to shoulder, face to face, to the community we need – the Body of Christ.