Bishop Stokes’ Sermon for Stewardship Sunday

 

Bishop Stokes Preaches for “Stewardship Sunday”

The Diocese has designated Oct. 18 as “Stewardship Sunday.” Download the following resources:

 

The Diocese of New Jersey Online Sermon

Sermón en línea de la Diócesis de Nueva Jersey

 

20 Pentecost – Proper 24 – Year A – October 18, 2020 – Stewardship Sunday

1 Thessalonians 1:1-10; Matthew 22:15 – 22

Preacher:  The Right Reverend William H. Stokes, Bishop of New Jersey

Think of us in this way, as servants of Christ and stewards of God’s mysteries. Moreover, it is required of stewards that they be found trustworthy” 1 Cor. 4:1-2

These words apply to us all today.  God has entrusted us with much and called us to be “trustworthy.”  Sunday, October 18 has been designated Stewardship Sunday for the Diocese of New Jersey.  Today, I want us all to pray and reflect upon our roles as “stewards of God’s mysteries;” to give thanks for all that God has entrusted to us.  I want us to consider how God is calling us to live more deeply into our role of being stewards in this strange, new COVID19 landscape in which we are still called to carry out God’s mission of reconciliation and love. 

Today’s Gospel reading offers us a pointed opportunity in which to engage in this prayer and reflection about our role as God’s stewards, our role individually and corporately, as “trustees” of all that has been placed in our care by God.  Some want to make it just about money, but it’s about a lot more than that.  Let’s start by taking a look at the Gospel reading from Matthew 22.

If you’ve been in church the past few weeks, or worshipped with one of our churches on-line, you know that in the gospel reading, Jesus has been engaging in a dispute with religious leaders on the Temple Mount, the most Sacred place in Judaism.  Jesus engages them in a battle of wits, tells a series of pointed parables directed against them.[i]  They are bested by him and appear to fade into the background.  In truth, they are enlarging the net with which they are trying to entrap Jesus.  They send others to do their dirty work – some Pharisees and Herodians.  These are strange bedfellows.

You see, the Pharisees were faithful Jews and strict observers of the Torah.  They despised the Roman occupation and everything to do with it.  The Herodians, on the other hand, were supporters of Herod and his family; puppet-rulers under the Roman thumb.  They were cooperators and collaborators with Caesar and the Empire.  Here, however, some Pharisees and Herodians unite with the other religious leaders to focus their attention on a common problem, Jesus of Nazareth.  Matthew makes it clear for us.  They are out to “entrap Jesus in what he says” (Mt. 22:15).

“Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality.”  Don’t be fooled by their flattering words.  It’s a set-up. They are smarmy, unctuous.  “Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” (Matthew 22:15-17).    

Bang, the trap is sprung!  Biblical scholar N.T. Wright observes, “The issue of paying tax to the Roman emperor was one of the hottest topics in the Middle East of Jesus’ day.”[ii] Why? 

If Jesus says yes, it’s lawful to pay the taxes, the tribute to the emperor, meaning lawful under Jewish law, under the Torah, Jesus will lose credibility and popular standing with the people who are visceral in their opposition to Rome and its occupation of their country. If, on the other hand, Jesus says it is unlawful to pay the taxes, then he risks being charged with sedition and Rome was very hard on seditionists, as Jesus’ later crucifixion clearly illustrates.  The question posed by the Pharisees and the Herodians appears to offer him no good choice.  

            But Jesus knows what they are up to.  “Why are you putting me to the test, you hypocrites?  Show me the coin used for the tax.”  They brought him a denarius (Matthew 22:18 – 19).   The denarius was a silver Roman coin engraved with an image of the Emperors head.  On it were words that referred to the Emperor as the “Son of God” and “Pontifex Maximums” the “Greatest Priest” of the Roman Religion.”  The fact that these religious authorities are in possession of this idolatrous coin on Judaism’s most sacred ground is the height of hypocrisy![iii]

In asking for the coin, Jesus has sprung his own trap. Biblical scholar N.T. Wright notes, “…asking them for a coin is really the beginning of his answer, the start of a strategic out-flanking move….they are showing that that they themselves are handling the hated currency.”[iv]

To press the point home, Jesus asked them, “Whose head is this, and whose title?”  They answered, “The emperor’s.”(Matthew 22:20)  Jesus said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s” (Matthew 22:21). 

            It is a brilliant, the perfect response.  As one source notes, “They are trapped by him.  Jesus’ words distance him from those who oppose supporting Rome.  At the same time, the inclusion of giving to God what is God’s relativizes the political obligation.”[v]  As Roman Catholic scholars Curtis Mitch and Edward Sri observe, “Jesus implicitly subordinates the claims of Caesar to the claims of God.”[vi] 

            We should pause here to ask about the implications of this for our own times.  What are the demands God makes of us as disciples of Jesus Christ in our current political and economic climate?  Just as there was no coin, no person, or anything else in Caesar’s reign that did not first belong to God, so in our realm all belongs to God as well, and all matters concern God, including how each and every person is treated by our political and socio economic systems. 

In Greek the words “stewardship” and “steward” are economia and economos.  It is, as author Bob Sitze writes, “God’s ordering, God’s will…God’s plan to reconcile the world to God’s self, economia as “God’s desire to save the world through Jesus Christ.”[vii] To be a disciple of Jesus Christ is to be a steward, a trustee, of God’s economy, of God’s justice, of God’s mission and ministry of reconciliation.[viii] The common good is not merely a political value, it is a Christian imperative. 

Occasionally, people use the biblical phrase “render to Caesar the things that are Caesars” to try to suggest the nation’s politics are something outside of, or beyond God’s care and concern, that God and our faith should not intrude into our politics. The problem with this argument is that our politics,  defined as “the total complex of relations between people living in a society,”[ix] address vitally important moral and societal issues, issues that the Bible makes clear are profoundly important to God, issues like justice, idolatry, care of the poor and the weak – again, God’s “economy.”

In these matters, Caesar doesn’t take priority over God; God takes priority over Caesar.  Our pledge of allegiance makes this priority clear when we say “one nation under God.”  While as church, we must always be cautious about being overtly “partisan,” we cannot avoid being concerned and engaged with politics as these affect us all in profoundly moral and ethical ways.  Nonetheless, our engagement must always be marked by love and respect for the dignity of all human beings and driven by biblical priorities.  Jesus’ Golden Rule applies, “In everything do to others as you would have them do to you; for this is the law and the prophets.” (Matthew 7:12).

As we continue to struggle with the questions that confront us in our society and around the world – questions about the biblical priorities of justice, fairness, human dignity –  it is important to ask, what belongs to Caesar and Caesar’s kingdom that does not first belong to God and God’s kingdom?  Which are we serving?  Which ought we to serve? 

And this gets us back to St. Paul and his letter to the Church in Corinth: Think of us in this way, as servants of Christ and stewards of God’s mysteries. Moreover, it is required of stewards that they be found trustworthy” (1 Cor. 4:1-2).

As members of the body of Christ, baptized persons in Christ’s name and love, our first call is always to be stewards, “trustees” of God’s mysteries – all God’s mysteries – the mysteries of life, and love; the mysteries of the faith and its repository: the Church, to be stewards of this planet that God has entrusted to our care.

Mitch and Sri write, “What is it that belongs to God?  It is the human person that bears the image of the living God (Genesis 1:26-27).  So our highest obligation in life – and one that is imposed on every man, woman and child, regardless of nationality or citizenship – is to give ourselves back to God.”[x]   Our participation in the life of the church, and of our congregations, our “gifts” of time, talent and treasure are really a return to God of what God has first given to us as grace and gift. 

            What is ours that does not first belong to God?  Nothing.  Literally nothing.  We are God’s stewards, God’s “trustees.”  Everything we have, everything we are, including our very selves, our own bodies, is given to us by God as an act of grace; we hold it all in trust for God.  God and God’s love calls us to use it all for God’s own purposes, the spreading of God’s love and the building of God’s reign.  

In our current COVID19 environment, stewardship questions and challenges will require particular focus, prayer and response from all of us. Our response to God’s call to us, God’s commissioning us a “stewards” and “trustees” of the divine economy should be our joy and sacred obligation.  God has called us into life with one another and into life with God’s very self through the church.  This too is part of God’s economy.

            The First Letter of Peter expresses it perfectly: “Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen (1 Peter 4:10 – 11).

Thank you for being faithful stewards, trustees, of God’s sacred mysteries and of God’s whole economy.  May God strengthen you all in this role and in this trust, bless you and may you continue to give Christ honor and glory in all things.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

20 Pentecostés – 24 propio – Año A – 18 de octubre de 2020 – Domingo de la corresponsabilidad

1 Tesalonicenses 1: 1-10; Mateo 22:15 – 22

Predicador: el reverendo William H. Stokes, obispo de Nueva Jersey

 

Piensa en nosotros así, como siervos de Cristo y guardianes de los misterios de Dios que tienen que ser fiables.

– Piensa en nosotros así, como servidores de Cristo y administradores de los misterios de Dios. Además, se requiere que a los administradores que se les considere dignos de confianza. En el nombre del Padre y del Hijo y del Espíritu Santo.

Estas palabras de la primera carta de Pablo al capítulo cuatro de Corintios, se aplican a todos nosotros hoy en día. Dios nos ha confiado mucho y nos llamó a ser dignos de confianza. El domingo 18 de octubre se ha designado como el domingo de la administración para la diócesis de Nueva Jersey. Hoy, quiero que todos recemos y reflexionemos sobre nuestro papel como administradores de los misterios de Dios. Para dar gracias por todo lo que Dios nos ha confiado. Quiero que consideremos cómo Dios nos está llamando para vivir más profundamente en nuestro papel de ser administradores en este extraño y nuevo paisaje de la COVID-19 en el que todavía tenemos que llevar a cabo la misión de Dios de reconciliación y amor.

La lectura del evangelio de hoy nos ofrece una oportunidad única de participar en esta oración y la reflexión de nuestro papel como administradores de Dios. Nuestro papel individual y corporativo como fideicomisos de todo lo que ha Dios ha puesto a nuestro cuidado. Algunas personas quieren que la administración sea solo por dinero, pero es mucho más que eso. Comencemos por echar un vistazo a la lectura del evangelio de Mateo 22.

Si has estado en la iglesia las últimas semanas o rezado en una de nuestras iglesias en línea, sabes que en las lecturas del evangelio Jesús ha estado involucrado en una disputa con los líderes religiosos en el Monte del Templo, el lugar más sagrado del judaísmo. Jesús los involucra en una batalla de ingenio, cuenta una serie de parábolas dirigidas contra ellos. Él los supera y parecen desvanecerse en el fondo. En realidad están ampliando la red con la que intentan atrapar a Jesús. Envían a otros a hacer el trabajo sucio, algunos fariseos y herodianos. Son extraños compañeros de cama.

Verás, los fariseos eran judíos fieles y observadores estrictos de la Torá. Despreciaban la ocupación romana y todo lo que tenía que ver con ello. Los Herodianos, por otro lado, eran partidarios de Herodes y su familia, gobernantes títeres bajo el pulgar romano. Eran colaboradores de César y del imperio. Aquí, sin embargo, los fariseos y los herodianos se unen con los otros líderes religiosos para centrar su atención en un problema común, Jesús de Nazaret. Mateo nos lo deja claro. Ellos quieren “atrapar a Jesús y lo que dice”.

Maestro, sabemos que es sincero y enseña el camino de Dios de acuerdo con la verdad y no muestra deferencia por nadie. Porque no consideras a la gente con parcialidad. No te dejes engañar por sus palabras halagadoras. Es una trampa. Son unos aduladores untuosos. “Dinos entonces qué piensas”. ¿Es legal pagar impuestos al emperador o no?”

Bang! La trampa se ha soltado. El erudito bíblico, el NT Wright observa, el tema de pagar impuestos al emperador romano fue uno de los temas más candentes en el Medio Oriente del día de Jesús. ¿Por qué?

Bueno, si Jesús dice, sí, es legal pagar los impuestos, el tributo al emperador, eso es legal bajo la ley judía. Bajo la Torá Jesús perderá credibilidad y la posición popular con el pueblo que son comprensiblemente viscerales en su oposición a Roma y su ocupación de su país. Si por el contrario Jesús dice que es ilegal pagar los impuestos, se arriesga a ser acusado de sedición y Roma era muy dura con los sedicionistas como la posterior crucifixión de Jesús ilustra claramente. La pregunta planteada por los fariseos y los herodianos parece no ofrecerle ninguna buena opción.

Pero Jesús sabe lo que están haciendo. Sabe lo que están haciendo. “¿Por qué me ponen a prueba, hipócritas?” “Muéstrenme la moneda usada para el impuesto.” Y le trajeron un denario. El denario era una moneda romana de plata grabada con la imagen de la cabeza del emperador. En ella había palabras que se referían al Emperador como el “Hijo de Dios” o “Pontifex Maxiumus” el “Gran Sacerdote”. El hecho de que estas autoridades religiosas estuvieran en posesión de esta moneda idólatra en el terreno más sagrado del judaísmo es el colmo de la hipocresía.

Al pedir la moneda, Jesús ha tendido su propia trampa. El erudito bíblico, Douglas Hare, señala, “Pedirles una moneda es realmente el comienzo de su respuesta”. El comienzo de un movimiento estratégico de flanqueo, están mostrando que ellos mismos estaban manejando la odiosa moneda.

Para presionar el punto de partida, Jesús les preguntó: “¿De quién es esta cabeza y de quién es el título?” Ellos respondieron, “Del emperador”. Jesús les dijo: “Dad, pues, al emperador, las cosas que son del emperador y a Dios, las cosas que son de Dios”.

Es brillante, la respuesta perfecta. Como señala una fuente, están atrapados por él. Las palabras de Jesús lo alejan de aquellos que se oponen a apoyar a Roma. Al mismo tiempo la inclusión de dar a Dios lo que es de Dios relativiza la obligación política. Como los eruditos católicos romanos, Curtis Mitch y Edward Sri observan, “Jesús implícitamente subordina las afirmaciones de César a las demandas de Dios”.

Deberíamos detenernos aquí para preguntar las implicaciones para nuestros propios tiempos. ¿Cuáles son las demandas que Dios hace de nosotros como discípulos de Jesucristo en nuestro actual clima político y económico? Así como no tenía sentido, ninguna persona o cualquier otra cosa en las riendas de César que no pertenecía primero a Dios, así que en nuestro reino todo pertenece a Dios. Y todos los asuntos conciernen a Dios, incluyendo la forma en que cada persona es tratada por nuestros sistemas políticos y económicos.

En griego, las palabras para “administración” y “administrador” es economia y economos. Como el autor Bob Sight escribe, La orden de Dios, la voluntad de Dios, El plan de Dios para reconciliar el mundo con el yo de Dios. La economía como el deseo de Dios de salvar el mundo a través de Jesucristo. Ser discípulo de Jesucristo es ser administrador, fideicomisario de la economía de la justicia de Dios, de la misión de Dios y el ministerio de reconciliación. Verás que el bien común no es solo un valor político. Es un imperativo cristiano.

Ocasionalmente la gente usa la frase bíblica, “dar al César lo que es del César” para sugerir que la política de la nación es algo aparte del exterior, más allá del cuidado y la preocupación de Dios y nuestra fe no debería entrometerse en nuestra política. El problema con este argumento es que nuestra política se define como, “el complejo total de relaciones entre las personas viviendo en una sociedad”. abordan cuestiones morales y sociales de vital importancia. Cuestiones que la Biblia deja claras que son profundamente importantes para Dios, temas como la justicia, la idolatría, el cuidado de los pobres y los débiles de nuevo, la “economía” de Dios.

En estos asuntos, el César no tiene prioridad sobre Dios. Dios tiene prioridad sobre el César. Nuestro juramento de lealtad deja clara la prioridad. Cuando decimos “una nación bajo Dios”. Mientras que su iglesia, siempre debemos ser cautelosos sobre ser abiertamente partidario. No podemos evitar preocuparnos y comprometernos con la política, ya que nos afectan a todos de formas profundamente morales y éticas. Pero nuestro compromiso debe estar marcado por el amor y el respeto por la dignidad de todos los seres humanos. La regla de oro de Jesús se aplica en todo: “Haz a los demás lo que quieras que te hagan a ti, porque esta es la ley y los profetas”.

A medida que continuamos luchando con las preguntas a las que nos enfrentan en nuestra sociedad y en todo el mundo. Las preguntas sobre la justicia y la equidad y especialmente sobre la dignidad humana. Es importante preguntar, lo que pertenece a César y al reino de César ¿no pertenece primero a Dios y al reino de Dios? A los que servimos, a los que debemos servir. ¿Quién o qué ocupa nuestros corazones? Jesús dijo que donde está tu tesoro allí estará también tu corazón.

Y esto nos lleva de vuelta a San Pablo y a su carta a la iglesia de Corinto. “Piensa en nosotros de esta manera, escribió como servidores de Cristo y administradores de los misterios de Dios. Se requiere de los administradores .que se les considere dignos de confianza”.

Como miembros del cuerpo de Cristo personas bautizadas en el nombre y el amor de Cristo, nuestra primera llamada es siempre ser administradores, los fideicomisarios de los misterios de Dios, de todos. Los misterios de la vida, los misterios del amor, los misterios de la fe que es el depósito de la iglesia para ser los administradores de este planeta que Dios ha confiado a nuestro cuidado y de los que que tristemente hemos abusado.

Mitch y Sri lo afirmaron bien, “¿Qué es lo que pertenece a Dios? Es la persona humana que lleva la imagen del Dios vivo. Así que nuestra mayor obligación en la vida es escribir y que se imponga a cada hombre, mujer y niño, sin importar la nacionalidad o la ciudadanía, es devolvernos a Dios”. Nuestra participación en la vida de la iglesia y nuestras congregaciones son regalos de tiempo, el talento y el tesoro es realmente un retorno a Dios de lo que nos ha dado primero como gracia y regalo.

¿Qué es lo nuestro que no pertenece primero a Dios? Nada, literalmente nada. Somos mayordomos de Dios, fideicomisarios de Dios, todo lo que tenemos, todo lo que somos, incluyendo nuestro propio ser, nuestros propios cuerpos nos son dados por Dios como un acto de gracia, lo mantenemos todo en fideicomiso para Dios. Dios y el amor de Dios nos llaman a usarlo todo para los propios propósitos de Dios. La difusión del amor de Dios y la construcción del reino de Dios.

En nuestro actual entorno de la COVID-19, las preguntas y los desafíos requerirán una atención especial. Oración y respuesta de todos nosotros, nuestra respuesta al llamado de Dios a nosotros, Dios nos ha comisionado como administradores y fideicomisarios de la economía divina, debería ser nuestra alegría y obligación sagrada. Dios nos ha llamado a la vida unos con otros y en la vida con el mismo Dios a través de la iglesia. Esto también es parte de la economía de Dios.

La primera carta de Pedro lo expresa perfectamente. “Como buenos administradores de la multiforme gracia de Dios, servirnos unos a otros con cualquier regalo que cada uno de ustedes haya recibido. Quienquiera que hable debe hacerlo como alguien que habla las mismas palabras de Dios, quienquiera que sirva debe hacerlo con la fuerza que Dios provee, para que Dios sea glorificado en todas las cosas a través de Jesucristo. A él pertenecen la gloria y el poder por siempre y para siempre. Amén”.

Gracias por ser fieles administradores, fideicomisarios de los sagrados misterios de Dios y de la Santa economía de Dios. Que Dios te fortalezca en este papel y en esta confianza y te bendiga mientras continúas dando honor a Cristo y la gloria en todas las cosas.

[i] As with many other churches, The Episcopal Church uses the Revised Common Lectionary for its Sunday morning readings.  We are currently using Lectionary Year “A” in which there is focus on the Gospel of Matthew.  The appointed Gospel reading for Sunday, September 27, 2020 was Matthew 21:23-32; for Sunday, October 4, 2020 it was Matthew 21:33-46 and for Sunday, October 11, 2020 it was Matthew 22:1-14.

[ii] Wright, N.T. Matthew for Everyone – Part 2 (London:  SPCKPublishing Co., 2002) Kindle location 1453

[iii] See Hare, Douglas Interpretation – A Bible Commentary for Preaching and Teaching:  Matthew  Hare, Douglas (Louisville:  Westminster – John Knox Press, 1993) 254.

[iv] Wright, 1459.

[v] The Oxford Bible Commentary ed. John Barton and John Muddiman (Oxford: Oxford University Press, 2001

[vi] Mitch, Curtis and Sri, Edward   Catholic Commentary on Sacred Scripture:  The Gospel of Matthew  (Grand Rapids, MI:  Baker Academic, 2010) Kindle location 5893

[vii] Sitze, Bob  “Economia:  A Short History of Stewardship Theology and Practice” from Stewardshift:  An Economia for Congregational Change (New York:  Morehouse Publishing, 2016), 17

[viii] Sitze refers to the work of Leonard Sweet, suggesting that the Greek words would be better understood by post-modern minds if translated as “trustee” – see Sitze, p. 17.

[ix] See “politics” Merriam Websters Collegiate Dictionary – 10th Edition, p.901.

[x] Mitch and Sri, Kindle location 5900

 

 

20 Pentecost – Proper 24 – Year A – October 18, 2020 – Stewardship Sunday
1 Thessalonians 1:1-10; Matthew 22:15 – 22
Preacher:  The Right Reverend William H. Stokes, Bishop of New Jersey

Think of us in this way, as servants of Christ and stewards of God’s mysteries. Moreover, it is required of stewards that they be found trustworthy” 1 Cor. 4:1-2

These words apply to us all today.  God has entrusted us with much and called us to be “trustworthy.”  Sunday, October 18 has been designated Stewardship Sunday for the Diocese of New Jersey.  Today, I want us all to pray and reflect upon our roles as “stewards of God’s mysteries;” to give thanks for all that God has entrusted to us.  I want us to consider how God is calling us to live more deeply into our role of being stewards in this strange, new COVID19 landscape in which we are still called to carry out God’s mission of reconciliation and love. 

Today’s Gospel reading offers us a pointed opportunity in which to engage in this prayer and reflection about our role as God’s stewards, our role individually and corporately, as “trustees” of all that has been placed in our care by God.  Some want to make it just about money, but it’s about a lot more than that.  Let’s start by taking a look at the Gospel reading from Matthew 22.

If you’ve been in church the past few weeks, or worshipped with one of our churches on-line, you know that in the gospel reading, Jesus has been engaging in a dispute with religious leaders on the Temple Mount, the most Sacred place in Judaism.  Jesus engages them in a battle of wits, tells a series of pointed parables directed against them.[1]  They are bested by him and appear to fade into the background.  In truth, they are enlarging the net with which they are trying to entrap Jesus.  They send others to do their dirty work – some Pharisees and Herodians.  These are strange bedfellows.

You see, the Pharisees were faithful Jews and strict observers of the Torah.  They despised the Roman occupation and everything to do with it.  The Herodians, on the other hand, were supporters of Herod and his family; puppet-rulers under the Roman thumb.  They were cooperators and collaborators with Caesar and the Empire.  Here, however, some Pharisees and Herodians unite with the other religious leaders to focus their attention on a common problem, Jesus of Nazareth.  Matthew makes it clear for us.  They are out to “entrap Jesus in what he says” (Mt. 22:15).

“Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality.”  Don’t be fooled by their flattering words.  It’s a set-up. They are smarmy, unctuous.  “Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” (Matthew 22:15-17).         

Bang, the trap is sprung!  Biblical scholar N.T. Wright observes, “The issue of paying tax to the Roman emperor was one of the hottest topics in the Middle East of Jesus’ day.”[2] Why? 

If Jesus says yes, it’s lawful to pay the taxes, the tribute to the emperor, meaning lawful under Jewish law, under the Torah, Jesus will lose credibility and popular standing with the people who are visceral in their opposition to Rome and its occupation of their country. If, on the other hand, Jesus says it is unlawful to pay the taxes, then he risks being charged with sedition and Rome was very hard on seditionists, as Jesus’ later crucifixion clearly illustrates.  The question posed by the Pharisees and the Herodians appears to offer him no good choice.  

            But Jesus knows what they are up to.  “Why are you putting me to the test, you hypocrites?  Show me the coin used for the tax.”  They brought him a denarius (Matthew 22:18 – 19).   The denarius was a silver Roman coin engraved with an image of the Emperors head.  On it were words that referred to the Emperor as the “Son of God” and “Pontifex Maximums” the “Greatest Priest” of the Roman Religion.”  The fact that these religious authorities are in possession of this idolatrous coin on Judaism’s most sacred ground is the height of hypocrisy![3]

In asking for the coin, Jesus has sprung his own trap. Biblical scholar N.T. Wright notes, “…asking them for a coin is really the beginning of his answer, the start of a strategic out-flanking move….they are showing that that they themselves are handling the hated currency.”[4]

To press the point home, Jesus asked them, “Whose head is this, and whose title?”  They answered, “The emperor’s.”(Matthew 22:20)  Jesus said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s” (Matthew 22:21). 

            It is a brilliant, the perfect response.  As one source notes, “They are trapped by him.  Jesus’ words distance him from those who oppose supporting Rome.  At the same time, the inclusion of giving to God what is God’s relativizes the political obligation.”[5]  As Roman Catholic scholars Curtis Mitch and Edward Sri observe, “Jesus implicitly subordinates the claims of Caesar to the claims of God.”[6] 

            We should pause here to ask about the implications of this for our own times.  What are the demands God makes of us as disciples of Jesus Christ in our current political and economic climate?  Just as there was no coin, no person, or anything else in Caesar’s reign that did not first belong to God, so in our realm all belongs to God as well, and all matters concern God, including how each and every person is treated by our political and socio economic systems. 

In Greek the words “stewardship” and “steward” are economia and economos.  It is, as author Bob Sitze writes, “God’s ordering, God’s will…God’s plan to reconcile the world to God’s self, economia as “God’s desire to save the world through Jesus Christ.”[7] To be a disciple of Jesus Christ is to be a steward, a trustee, of God’s economy, of God’s justice, of God’s mission and ministry of reconciliation.[8] The common good is not merely a political value, it is a Christian imperative. 

Occasionally, people use the biblical phrase “render to Caesar the things that are Caesars” to try to suggest the nation’s politics are something outside of, or beyond God’s care and concern, that God and our faith should not intrude into our politics. The problem with this argument is that our politics,  defined as “the total complex of relations between people living in a society,”[9] address vitally important moral and societal issues, issues that the Bible makes clear are profoundly important to God, issues like justice, idolatry, care of the poor and the weak – again, God’s “economy.”

In these matters, Caesar doesn’t take priority over God; God takes priority over Caesar.  Our pledge of allegiance makes this priority clear when we say “one nation under God.”  While as church, we must always be cautious about being overtly “partisan,” we cannot avoid being concerned and engaged with politics as these affect us all in profoundly moral and ethical ways.  Nonetheless, our engagement must always be marked by love and respect for the dignity of all human beings and driven by biblical priorities.  Jesus’ Golden Rule applies, “In everything do to others as you would have them do to you; for this is the law and the prophets.” (Matthew 7:12).

As we continue to struggle with the questions that confront us in our society and around the world – questions about the biblical priorities of justice, fairness, human dignity –  it is important to ask, what belongs to Caesar and Caesar’s kingdom that does not first belong to God and God’s kingdom?  Which are we serving?  Which ought we to serve? 

And this gets us back to St. Paul and his letter to the Church in Corinth: Think of us in this way, as servants of Christ and stewards of God’s mysteries. Moreover, it is required of stewards that they be found trustworthy” (1 Cor. 4:1-2).

As members of the body of Christ, baptized persons in Christ’s name and love, our first call is always to be stewards, “trustees” of God’s mysteries – all God’s mysteries – the mysteries of life, and love; the mysteries of the faith and its repository: the Church, to be stewards of this planet that God has entrusted to our care.

Mitch and Sri write, “What is it that belongs to God?  It is the human person that bears the image of the living God (Genesis 1:26-27).  So our highest obligation in life – and one that is imposed on every man, woman and child, regardless of nationality or citizenship – is to give ourselves back to God.”[10]   Our participation in the life of the church, and of our congregations, our “gifts” of time, talent and treasure are really a return to God of what God has first given to us as grace and gift. 

            What is ours that does not first belong to God?  Nothing.  Literally nothing.  We are God’s stewards, God’s “trustees.”  Everything we have, everything we are, including our very selves, our own bodies, is given to us by God as an act of grace; we hold it all in trust for God.  God and God’s love calls us to use it all for God’s own purposes, the spreading of God’s love and the building of God’s reign.  

In our current COVID19 environment, stewardship questions and challenges will require particular focus, prayer and response from all of us. Our response to God’s call to us, God’s commissioning us a “stewards” and “trustees” of the divine economy should be our joy and sacred obligation.  God has called us into life with one another and into life with God’s very self through the church.  This too is part of God’s economy.

            The First Letter of Peter expresses it perfectly: “Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen (1 Peter 4:10 – 11).

 

Thank you for being faithful stewards, trustees, of God’s sacred mysteries and of God’s whole economy.  May God strengthen you all in this role and in this trust, bless you and may you continue to give Christ honor and glory in all things.

 

[1] As with many other churches, The Episcopal Church uses the Revised Common Lectionary for its Sunday morning readings.  We are currently using Lectionary Year “A” in which there is focus on the Gospel of Matthew.  The appointed Gospel reading for Sunday, September 27, 2020 was Matthew 21:23-32; for Sunday, October 4, 2020 it was Matthew 21:33-46 and for Sunday, October 11, 2020 it was Matthew 22:1-14.

[2] Wright, N.T. Matthew for Everyone – Part 2 (London:  SPCKPublishing Co., 2002) Kindle location 1453

[3] See Hare, Douglas Interpretation – A Bible Commentary for Preaching and Teaching:  Matthew  Hare, Douglas (Louisville:  Westminster – John Knox Press, 1993) 254.

[4] Wright, 1459.

[5] The Oxford Bible Commentary ed. John Barton and John Muddiman (Oxford: Oxford University Press, 2001

[6] Mitch, Curtis and Sri, Edward   Catholic Commentary on Sacred Scripture:  The Gospel of Matthew  (Grand Rapids, MI:  Baker Academic, 2010) Kindle location 5893

[7] Sitze, Bob  “Economia:  A Short History of Stewardship Theology and Practice” from Stewardshift:  An Economia for Congregational Change (New York:  Morehouse Publishing, 2016), 17

[8] Sitze refers to the work of Leonard Sweet, suggesting that the Greek words would be better understood by post-modern minds if translated as “trustee” – see Sitze, p. 17.

[9] See “politics” Merriam Websters Collegiate Dictionary – 10th Edition, p.901.

[10] Mitch and Sri, Kindle location 5900