Greed
A week ago I was returning from St. Stephen’s, Crownsville
and decided to pick up a pizza on the way home to watch the Ravens’ opening
game with the Buffalo Bills. I phoned in my order to Ellicott City, and on the
way through town stopped to pick it up. The man behind the counter said, “You
are Kirk?” Yes, I said. “Kirk Douglas! Do you know Kirk Douglas?” Yes, the
actor, I have seen a number of his films.” He went to get my pizza saying,
“Michael Douglas! He is a good actor too, yes!” Yes, I said. As he was bringing
my pizza back he said with a smile on his face, “Greed is good! Right? Gordon
Gekko, Wall Street! Great film!” That’s right. Greed is good. It’s the American
Way, and off I went with my pizza.
The parable, and accompanying sayings, in Luke (16:1-13) is
often called The Parable of the Dishonest Manager, or the Shrewd Manager, or
the Rogue Manager. This has been a puzzling story for interpreters almost from
the day Jesus spoke it. The sayings at the end seem to be attempts to make
sense of it. Jesus often features disreputable characters in these tales, but
this one takes the cake – and still, after seemingly ripping off his master is
praised by the master for his “shrewdness” in handling the people of “this
generation.”
A clue comes in the first saying in verses 10 and 11 in the
words “dishonest wealth.” Then it all concludes with the immortal words: You
cannot serve God and Wealth – or as the Greek text has it, the personification
of wealth, Mammon.
Sharon Ringe in her commentary, Luke [Louisville, KY, Westminster John Knox: 1995] suggests that instead
of the Master calling him the “dishonest manager,” the Greek text reads
“manager of injustice.” And when the master commends making friends with
“dishonest wealth” the text ought to read “wealth of injustice.” Let’s go with
this. [p.213-14]
What is being talked about is managing tenant farmers and
sharecroppers. The master is an absentee land owner. The manager collects what
is the master’s due from the tenants and sharecroppers, which is usually an
onerous percent of the harvest. The manager does not receive a salary. Rather,
he adds on a commission to be paid by the farmers and sharecroppers and passes
on to the master what he is his by arrangement with the tenants. The owner has
heard “charges,” rumors, that the manager is squandering his property so serves
him notice and orders the him to settle all accounts. The manager cannot see
himself digging ditches or begging, so he calls farmers in one at a time and
reduces their accounts figuring that by doing this they might invite him in for
a meal now and again. The tenants are happy, and so it seems is the master!
This is surprising, but the “manager of injustice” has managed what was
typically an unjust arrangement in the first place masterfully (no pun
intended)!
“Make friends for yourself with wealth of injustice,” says
the master, “so that when it is gone they may welcome you into the eternal
homes.” And just like that the story is about being welcome in the household of
God’s eternal Love! Furthermore, “If you have not been faithful with dishonest
wealth, who will entrust you with true riches? ...You cannot serve God and
Mammon/Wealth!” A saying so important that it also appears in Matthew’s account
of the Sermon on the Mount.
The Manager of Injustice in all likelihood deducted his own
commission from the accounts. That is, he sacrificed what was in fact his due,
his only source of income, on behalf of the tenants who were already being
taxed to the max. He not only makes an attempt to make life more just for them,
but does so by sacrificing his own money. His commendation begins to make more
sense in the context of first century tenant farming.
The story then becomes, however, one in a nearly endless
series of such tales, actions and sayings by Jesus about what it means to
follow him in God’s Way as opposed to the ways of “this present generation,”
which are forever portrayed as unjust for most people at the hands of a few who
own all the land rights.
In Friday’s Baltimore Sun was a commentary piece [Deplorable,
American and redeemable-Tricia Bishop, Deputy Editorial Page Editor, 9/16] that
featured the results of a Pew Research Center survey of 16 countries including
the U.S. Although 65% of Americans surveyed said they saw us as tolerant, many
of the outsiders, Canada, 4 Asia Pacific and 10 European countries, did not
agree. We also saw ourselves as optimistic and hardworking, as did the other
countries, but they also viewed us as “arrogant, and a good many see us as
greedy and violent to boot.” There is
our “friend” Gordon Gekko once again.
Despite many of us being raised not to talk to others about
religion, politics or money, Jesus, it seems, did not get the memo. Those are
the things he talks about most, with his views on money outweighing everything
else he talks about including the Kingdom of God. In fact, and most especially
in Luke’s gospel, he appears to say over and over that our participation in
God’s Kingdom is directly related to how we handle our money and resolve issues
around “wealth of injustice.”
So the story means to ask us: are we willing to cooperate
with the kinds of economic inequities of the present age? Or, like the manager
of injustice, are we willing to make the kinds of decisions with our individual
and corporate wealth that reflect our participation in the “new economy” of
God’s Kingdom which Jesus proclaims and commends?
Taken together, this story and the sayings at the end appear
to presuppose that the wealth we handle, great or small, is not our own but is
wealth God wishes all the world to share. Being good stewards it seems entails
becoming managers of injustice in the cause of economic justice for all people.
There are people taking this seriously: JK Rowling just fell off the world list
of billionaires because she has given away so much of her money. Warren Buffett
and Bill Gates are busy doing the same while urging others to follow their lead.
Will it be Gordon Gekko’s, “Greed is good!”? Or, do we take
the Good News of God in Christ’s declaration that we cannot serve both God and
Wealth seriously? Will we too become managers of injustice?
How we answer these questions makes all the difference in
the world – the world for which Jesus was born, crucified and raised from the
dead. “Make friends for yourself with wealth of injustice,” says the master,
“so that when it is gone they may welcome you into the eternal homes.” Amen.
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