Abstract
The critical text for the purposes of this book is Matthew 26:11: “The poor you will always have with you; but you will not always have me.” This is a commonly remembered text and is usually interpreted to mean that poverty is inevitable. The common response is to do acts of charity for the poor as is implied in Mark’s insertion: “and whenever you wish you can do good to them” (Mark 14:7). However, for Theoharis the question of poverty is not a question of charity, doing good for the poor, but a question of justice, changing the social conditions that create poverty. Thus, she reinterprets Matthew 26:11 in the light of Deuteronomy 15:1–11, especially v. 4: “However, there need be no poor among you” (NIV). “Matt 26:11 is to be read as a warning (not a statement) about the perils of disobedience to God’s commandments” (31). Thus, it is a question of fidelity to the covenant by observing the Torah given to Moses. This is a plausible and insightful interpretation of the text.
T. says “My work is guided by the desire to understand and share poor people’s biblical and theological interpretations, and to shine light on models of organized poor people partnering with religious communities to abolish poverty” (xv). She has spent more than 20 years working with and advocating for the poor which lends credibility to her work. She is convinced that the social transformation necessary must be led by the poor themselves (12) because as in the ministry of Jesus “the poor make history” (92). The key is to listen to “organized poor people” (xv, 148). One of her main purposes is “Reading the Bible with the Poor” using a poverty lens in a US context (147–49; cf. chap. 2). One of the organizations that seeks to accomplish this is called “Poverty Scholars” who comprise “grassroots antipoverty leaders representing many organizations” (32–36, at 33). One of their discussions and corresponding methodology is reported in chapter 2. This “paradigm shift” to hearing the voices of the poor in interpreting Scripture informs the entire method of the book. Herein lies the strength of the book. But when she treats the biblical data in chapters 3 to 6, questions do arise that need to be addressed.
She affirms with many authors today (Horsley, Crossan, and others) that Jesus’ historical ministry was explicitly anti-imperial, that the Roman context is central to understanding that ministry (76), and further, that Roman legal standards tended to take precedence over the Torah (86; referring to Horsley and Silberman). Rome was certainly a factor in the awareness of Jesus and his followers but the focus of his ministry was on the renewal and revitalization of Israel by observing the covenant commandments. “Go rather to the lost sheep of the house of Israel” (Matt. 10:6). If one observes the commandments in Deuteronomy 15 and Leviticus 25, there will be hope of eliminating poverty. While there is no question that Jesus was an advocate of the poor and oppressed, it is important to understand the meaning of “rich” in the Bible. Wealth is considered a blessing, especially the superabundance of the land flowing with milk and honey that God promised to the Israelites. The land is God’s and the people are to share equitably in its riches. The question is whether one gains wealth by just or unjust means and whether one uses one’s wealth for the benefit of others. This is the point of the story of the rich man. Mark 10:19 adds the commandment, “you shall not defraud” (cf. Luke 19:18). And the disciples are amazed and shocked at Jesus’ saying about the rich: “Then who can be saved” (Mark 10:26)? Indeed, it is God who has created the abundance of the land to be shared by all.
A resource not mentioned in this book but that could help to develop the theme biblically is Norbert Lohfink (Option for the Poor: The Basic Principle of Liberation Theology in the Light of the Bible, 1995) who interprets the exodus experience as creating “a kind of divinely-willed contrast-society” (37–38). That is, God has removed the people from their situation of oppression and poverty and brought them to the promised land of bountiful resources. God takes action on behalf of the poor and so should we. As the introduction has it, “Why do we worship a homeless man on Sunday and ignore one on Monday” (1)?