The Safe Display of the Rare and the Strange

A circus came through town
Among the feats of fantastical danger and the acrobatical, body-bending wonders
Beyond the animals, dizzying themselves with their caged pacing
and past the stand selling roasted peanuts and hard striped candy
was a tent boasting the rare and the strange within
and for fifty cents you could see it all.
The rare and the strange
on display
so we can gawk in safety.
 
Inside were little tarpaulin rooms
marked by words begging wondrous stares to peer behind the curtains
“Amazing! Man with two heads,” read one placard
Past the curtain sat a man with a round hairy growth on his neck
and when he moved, the thing on his neck rolled from one side to the next
like a drunk unable to keep his head upright
drawing the attention of onlookers who love to see
the rare and the strange
on display
so we can gawk in safety.
 
Across from the two-headed man
another sign seduced the crowd,
“Captured from the Amazon – half monkey half woman!”
Past the curtain was a glass coffin
and the people who gathered looked on in bemused horror
The thing inside was dead, covered in hair
And one couldn’t really tell if it were man or woman
Still, the sight did not disappoint the morbidly curious
who’d come to see
the rare and the strange
on display
so we can gawk in safety.
 
Next to this room was another sign
“Unbelievable power!
The Greatest in the Kingdom of Heaven!”
We looked expecting to see a preacher who fills stadiums
or the bones of a saint
Behind the curtain was a little girl of seven or eight
dressed in a tattered, dirty white dress with puffy sleeves.
She was black as Iowa dirt, and shuffled on a clubbed foot.
She looked up from the rags and rubbish she sorted with innocence and excitement
Peering at those who had come to see
the rare and the strange
on display
so we can gawk in safety.

III. Poverty: Not in the Congregation

This is part 3 of a four-part series. Here are links to Part I and Part II.

When God made the heavens and the earth, he did not create slums. His creation was made to be in a state of flourishing, benevolently governed by humans made in his image. Later, God set his affections on a slave race in order to demonstrate to the world his intentions for human shalom-prosperity-flourishing, and set up an economic and social system so that "there should be no poor" among them (Deut. 15:4); they would lend to many nations but would never need to borrow (Deut 28:12). Land would be redistributed on a regular schedule (Lev. 25) and debts were forgiven on a seven-year cycle (Deut. 15) in order to insure no one would be driven so deep into poverty that they could never get out.

In the early days of the church we glimpse once more God's offense at poverty and his intention to establish a poverty-free kingdom.

When Paul and Barnabas went before the Apostles to be certain that their kingdom-building efforts among the Gentiles were not in vain, "They asked only one thing, that we remember the poor, which is actually what I was eager to do." (Gal. 2:10). Of all the theological issues the Apostles might have emphasized to Paul and Barnabas in the early days of establishing the church, their only concern was that Paul knew the importance of remembering (or caring for) the poor.

The church, like the nation that God established among the former Hebrew slaves, was to be a place where poverty was non-existent, or at least a rare exception. The early followers of Jesus entered into a community without private ownership or personal hoarding. As a result, they lived a reality that did not include poverty:

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles' feet, and it was distributed to each as any had need. Acts 4:32-35 (Also see Acts 2:44).

In order to eradicate poverty from among them, the followers of Jesus not only denounced private ownership and embraced the idea of communal wealth, but they undertook social programs, such as daily distribution of food to widows. Such systems required time, effort, intention, and a layer of management which they dubbed "servants," (diakonos in Greek) or Deacons. These were the systems and structures adopted to insure that “there was not a needy person among them,” (Acts 4:34) or in the words of the Old Testament Law, “there should be no poor among you.” (Deut. 15:4)

The church was an organism which was to express Christ's kingdom on earth. As such, poverty would not be tolerated. John the Baptist, Jesus, Peter, Paul and James all addressed issues of poverty and wealth in their teachings which indicated God's intent that his image-bearers might live lives of material sufficiency and radical generosity.

But what of Jesus' statement that, "you always have the poor with you," (Matt 26:11, Mk 14:7, Jn 12:8)? The point of Jesus’ comment was that showing kindness to the poor is something the disciples would have ample opportunity to do, but that anointing Jesus' body for burial was not. The concern about using the anointing money to help the poor was a deception anyway. It was something Judas Iscariot raised because his intent was to take the money for himself (Jn 12:6). His concern was not for the poor. Jesus' statement is not resignation to poverty. His words do not encourage us to accept poverty any more than if he had said "there will always be brothels," would encourage us to accept sexual exploitation. Sin may not be completely eliminated before his return, but this is not license for us to allow evil to flourish.

In God's abundant creation, in the national laws that he established for his people, and in the teachings of Christ and the operation of the early church it is clear - Poverty is anathema for those who know, love and follow the God of the Universe and its existence is an offense to be addressed by his people.

Disclaimer: These blogs are the words of the writers and do not represent InterVarsity or Urbana. The same is true of any comments which may be posted about any blog entries. Submitted comments may or may not be posted within the blog, at the bloggers' discretion.

learn. be. go. serve. ask.

 

"Praise the Lord, all you nations! Extol him, all you peoples!"

Psalm 117:1 (NIV)

 
 

Urbana Stories

“I attended Urabana 2000, I learned to have a humble heart before the Lord and to come broken. He has...”

read more

share your story

 

Books by Scott Bessenecker:
The New Friars: The Emerging Movement Serving the World's Poor

How to Inherit the Earth - coming in November
coming in November