St. Thomas Evangelical Lutheran Church
3800 East Third Street
Bloomington, Indiana 47401
(812) 332-5252
Sermon for the Tenth Sunday After Pentecost (August 5, 2007)
Liturgical Color: Green
It's God's — Not "Mine"
It is a phrase each of us has uttered in our lives. It is a phrase I have noticed occurring with increasing frequency in our residence. In our house it is a phrase that has the capacity to derail the most delightful afternoon or evening of fun and games into a cacophony of crying and angst... Just what is this simple two word phrase possessing such power? "It's mine!"
Beyond the trials and tribulations of toddlerhood, however, it is also a phrase that elicits fond memories for us. As we grow a little older some of the things we call "mine" represent a rite of passage. In our lives, owning something such as a car or a home is a source of great pride. But what exactly are we saying when we identify something as 'mine'?
I can remember when I was a young boy of about six or so. One of my more treasured toys was my Big Wheel. For the uninitiated, the Big Wheel is a version of a tri-cycle. In this case, though you are seated much closer to the ground. You sit back in your seat, grasp the handles, reach your feet to the pedals in front of you and you're off. For a six year old, heading out onto the open sidewalk is blissful freedom virtually unmatched. I say 'virtually unmatched' because, as liberating as the Big Wheel was, it was no match for the Green Machine. If you are not familiar with the Green Machine, well you don't know what you are missing. Much sleeker than the Big Wheel this road warrior wound its way down the walkway not by a steering wheel, but with two strategically placed levers. With the right amount of practice one could gather just the right amount speed, throw the levers at just the right time and in just the right way to spin a perfect 180 degrees and start back in the opposite direction. At this point, I'm sure it goes without saying that the Green Machine, to a six your old at least, was the epitome of cool.
The only problem for me was that I didn't own one. A friend, however, was lucky enough to have one and covet it I did. Imagine my delight that after days, weeks, and even months eyeing its magnificence from afar I finally had the chance to call it mine. Now, if you are wondering how I can make that claim to ownership I understand. Please know that I did not surreptitiously swipe it from his house. I did not purchase it; nor was it given to me for as a gift. My claim to ownership arises from one blissful weekend when my friend was leaving town and he relinquished his rights to the Green Machine. And to a degree that is how we understand ownership, isn't it? I had the right to use and enjoy it at my leisure (exclusive of bed time, course). The Green Machine was mine for that weekend because I had the complete control over how it was used and, perhaps more importantly, who used it.
A similar discussion about what is 'mine' and what to do with it is at the center of our gospel lesson today. Today we read about a brother approaching Jesus hoping he will settle an intra-family inheritance dispute. He wants Jesus to spell out the things he can identify as his. For his part, Jesus rebukes him for asking and offers a significant warning about greed. But then, as he is wont to do, Jesus takes the discussion a little further and digs a little deeper into a more far reaching issue.
In the parable Jesus introduces us to a farmer whose has diligently tended his farm and subsequently amassed a fortune of goods from land that has "produced abundantly." He has a large stockpile of crops that he can rightfully look at and say "It's mine." An important side note in this story is that Jesus makes no commentary on how the farmer acquired his goods. We have every reason to believe he earned this abundance through proper stewardship of the land. The warning against greed Jesus offers earlier in the text implies deception and ill-gotten goods. We can be fairly certain that the farmer would find himself in some hot water with Jesus had there been evidence that he had accumulated this fortune by deceiving others.
However, since our text today does not raise the issue of how his fortune grew it is reasonable to assume that there is something else Jesus wants to draw attention to. We learn as he shares more of the parable that Jesus' concern has more to do with how the man is using his riches. We learn that the farmer wishes to deal with his over abundance of crops by building bigger barns and storing up all of his goods. Perhaps this is the source of Jesus concern. But simply storing stuff can't be inherently bad, can it? Scripture indicates it is not. The Greek word used here as Jesus discusses "stor[ing] up treasures" is used elsewhere. It is the same word used by Paul when he instructs the people of Corinth save their extra earnings. In Paul's case he is exhorting followers to "store up" funds for people in need in Jerusalem. Clearly some things can, even should, be stored. Our farmer, on the other hand, seeks to store things up for himself. He takes what he calls "mine" and decides that he needs to keep it private.
And with that it becomes a story with which we can relate all too well. We live today in an atmosphere that encourages us to think in similar narrow, insulated terms. Consultants brag about schemes intended to avoid making required contributions to the larger community. Our laws encourage us to acquire as much private property as we can. We are told to embrace an 'ownership society' that suggests the best course of action is to cling tightly to those things we call 'mine.' That rich farmer of the first century would feel right at home today doing what everybody expected him to do...looking out for number one.
This familiarity can feel somewhat disheartening. Indeed, it seems as if this text could have been written in the 20th or 21st Century rather than the first century. But it is also a reminder of how Luke's gospel is such a treasure for us today. One thing that is important to remember about Luke is that he was not a beat reporter following Jesus around broadcasting the news of his exploits live and on location. He was writing long enough after Jesus' death that we can expect his audience looked much different than those directly affected by Jesus' ministry. The Christian community in Luke's day had likely grown to include people of greater means. While Jesus' message had clear implications for the poor, Luke realized that there was a broader application to Jesus' teachings that had implications for many others. Put simply, scholars find it likely that Luke was concerned with addressing both the haves and the have-nots. Where Jesus' direct ministry sought to reassure and bring solidarity to the poor, Luke sees that the lessons from Jesus are also a call to bring harmony among people of all backgrounds and social standing.
A close examination of Luke (as well as its companion book Acts) frustrates one hoping to find a definitive answer for what we "haves" (and most of us certainly are in that group) can do to help bridge that gap. The fact is there is no single recipe for action (or actions) to take in Luke or Acts when it comes to earthly possessions. The message is conflicting, at best. For example, whereas one passage praises a man for giving away half of his goods another man appears to be rejected because he will not give all. But while the particulars seem to conflict, the overarching theme does not waver and it comes across loud and clear in the parable this morning. As Christians we are called to place our trust in God and not in the things we like to call "mine."
To be sure, there is probably a little more to it than simply sharing a Green Machine. Living that call in today's world this will require a re-orientation of sorts.
"Jesus calls each of us to view what we consider 'mine' in a different way. Jesus calls us away from seeking things to call 'mine' and toward the sharing of what is ultimately God's.
"Jesus calls us away from the isolation of preparing only for our lives. Instead, Jesus calls us into the community to attend to the well being of our neighbors.
"Jesus calls us away from self preservation and doing things our way. Rather, Jesus calls us share God's abundance with others
Following this re-orientation some may answer the call to renounce all private property...all that is 'mine.' Others may answer the call by being hospitable to individuals on the margins of society and seeking to change the faulty parts of the system that marginalizes too many.
However you and I respond, it is in heeding these calls that we can begin to discover what it means to live a life rich toward God. — Amen
