Reflections on the power dynamics in Mark’s Gospel (The Widow’s offering)

Introduction

(This is a slightly revised version of a reflection I shared at a seminar last year.)

I would like to share some thoughts on the widow’s offering at the temple in Mark 12:41–44. (I confess that I am no expert in Mark’s Gospel—in fact, far from it. So, Markan scholars, please forgive me for any embarrassing error of judgment.)

I used to be a pastor in a big inner-city church (with more than 1,000 members). One day, a widow—whose husband had died about a year before—told me that she had listened to a motivational preacher at another church. That speaker inspired her so much that she gave a large sum of money to the ministry.

I could guess what the message of the motivational sermon was, for it was very popular at the time. The message was probably something like this: you reap what you sow; and whether you are rich or poor, the best way to get God’s blessing is to sow your money into the church and then you will reap God’s blessing.

The widow at my church was not poor, but was certainly vulnerable given the limited resource she had. She was, one might argue, exploited because of her vulnerability. (That was unlikely to be the intention of the preacher though.) As you will see, her story has somewhat shaped my understanding of the widow’s offering in Mark.

The Jerusalem temple and Melbourne

The setting of the widow’s offering is the Jerusalem temple. Like other well-known temples in the ancient world, it was the religious, social, and economic centre in the region. And like other major cities, Jerusalem, as an urban centre, would have been a melting pot of people, with a minority wealthy ruling class and a majority poor population, as well as some foreigners of non-Jewish ethnic origins.

The CBD (Central Business District) of Melbourne and the inner-city suburbs bear similar features. We have the State Parliament House, small and large churches, including St Patrick’s, St Paul’s, and City On a Hill (which is a big church that meets at Hoytes Cinemas in the CBD). Then we have one Hindu temple, quite a few Buddhist temples, and several mosques. In addition, Melbourne is a very multicultural society.

Most major banks and businesses can be found in the city. It is not true that the majority of the population is poor. But we do see sharp contrasts between the rich and the poor. Low-wage cleaners, middle-class professionals, and super-high-income executives work in the same buildings. There are expensive apartments and houses, but there are also many homeless people. Among the poor are those living with mental illness, many of them have suffered from family violence. Then there are asylum seekers, who are often very poor. Some of them suffer from mental illness because of the trauma they have experienced.

Power dynamics in the systems

Some have suggested, rightly, that the temple system and its leaders in Jerusalem were the ones responsible for the poverty and marginalisation in the city. The duty-bearers—the chief priests, the scribes, and the elders (that is, those in positions of power)—failed to act justly and provide for the poor. The presence of a poor widow was a vivid picture of the failure of the temple system to care for the most vulnerable in the society.

Likewise, behind the wealth and poverty in Melbourne are social, economic, political, and religious systems that fail to care for the poor and the disadvantaged. And our duty-bearers—and we, who have the right to vote in our democratic system—need to be held accountable. Saying that the asylum seekers came to Australia illegally is a violation of their humanity as image-bearers of God. A culture of neglect of domestic violence—both inside and outside the church—is unacceptable.

And we should not forget our highly market-driven global economy. I know that some people are unhappy with the wealthy Asians who contribute to the high property prices in Melbourne. Some think that their urban lifestyle is a reason why we now have high-density apartment blocks. But we have forgotten that for decades the West benefited from the cheap imported goods from Asia, which was produced by millions of low-wage workers who worked very long hours in unsafe working conditions. So, as we shop at our big department stores and as our financial planners help us to earn money in shares, we also help to create a minority wealthy upper class in Asia, who has the resources to buy expensive properties in the West, including those in the Melbourne CBD and inner-city suburbs. I think gentrification is a big issue for the urban poor today. But there are deeper issues and economic dynamics that we need to be aware of.

The desire for honour (Mark 12:38–40)

I have highlighted some of the power dynamics at play in our world today. Now let us take a look at Mark 12:38–40, which says,

As he taught, he said, ‘Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the market-places, and to have the best seats in the synagogues and places of honour at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.’ (NRSV; emphasis aded)

Anyone who has some understanding of the honour-and-shame social convention in the ancient world would know that this passage speaks of the scribes’ desire for honour and wealth within the social and religious culture at the time.

I wonder whether this passage has something to say about the celebrity culture today? Fuelled by consumerism and aided by the social media, our celebrity culture allows people to gain honour and social power by virtue of a niche market or message, rather than the quality of the whole of their lives.

And don’t think that this only applies to reality TV shows and popular churches. All of us are subject to the same temptation, including pastors, biblical scholars, theologians, and urban mission practitioners. Popularity is forever seductive, for it appeals to our never-ending desire for power.

Here I would like to highlight the devouring of the widows’ houses in Mark 12:38–40. Prior to this passage, Jesus had been debating with the scribes about the Scripture. Implicit here is the scribes’ failure to practise what the Scripture clearly says concerning solidarity with widows. Jesus responded with some very strong words, “they will receive the greater condemnation,” which (in context) paves the way for his prediction of the temple’s destruction in Mark 13.

An unnecessary offering (Mark 12:41–44)

After this, Jesus said,

He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.’ (NRSV)

Mark’s account is different from Luke’s in that in verse 43 Jesus called his disciples to highlight the contrast between the giving of the widow and that of the rich. Three verses later, one of the disciples made a remark about the magnificence of the temple building, which is remarkable in that this means that the temple hardly needed the widow’s tiny offering.

This begs the question of whether the widow’s offering was misguided—perhaps by the scribes themselves (although we cannot be sure)? Maybe, like the widow I knew at my previous church, this widow was misled by the religious leaders of her day? At any rate, at a practical level the widow’s offering was so insignificant in economic terms that it was hardly necessary for the temple’s upkeep.

Economics and power

In a moment I will look at the devotion of the widow. But before that, two observations on the economic and social dynamics are in order.

First, the coins and the economy of the Roman Empire. Earlier in Chapter 12, the Pharisees and the Herodians wanted to trap Jesus by asking him whether it was lawful to pay taxes to Caesar (Mark 12:13, 14). Then Jesus asked them to bring him a denarius, which was a silver coin with a portrait of the emperor and an inscription saying “Tiberius Caesar, son of the divine Augustus.” The two coins used by the widow were lepta (λεπτα; plural of λεπτόν), which were the least valuable coins used in circulation in Palestine.

What we see here are pictures of religious-political and economic power dynamics. Who was in power, the God of Israel, or Caesar—who was the “son of the divine” according to the inscription on the coin? Or was it the interconnected oppressive religious-political and economic systems in the Empire?

Second, the widow and the social system. In Mark’s Gospel, the Greek term for “widow” (χήρα) appears only in our passage (12:40, 42, 43). But let us not forget that 20 verses earlier Jesus debated with the Sadducees about the resurrection of the dead. The illustration used was a woman whose seven partners died. This means that the woman effectively became a widow seven times! It also means that she became vulnerable seven times because of the prospect of socioeconomic marginalisation as a result of not having a husband in a male-dominant society.

The pro-Roman Sadducees did not like resurrection because they believed that prosperity and security came from Rome, who had the power to kill and conquer. But the belief in the resurrection would render that power meaningless.

The resurrection, of course, also meant that the widow could have the hope of ultimate liberation from socioeconomic oppression.

But in our passage we hear that the scribes devoured the widows’ houses, and a poor widow is giving all that she had to live on to the temple system that failed to protect her.

I think similar social, economic, and religious power dynamics are at play in Melbourne, and I have already mentioned examples of these above.

The devotion of the poor widow

I will now look at the devotion of the poor widow. And here I want to emphasise that I am referring to the devotion of the widow expressed in her giving, not the financial gift itself. I have mentioned that the beautiful and imposing architecture of the temple is set in sharp contrast to a vulnerable widow. But I think the contrast between the giving of the rich and that of the widow is just as—if not more—striking. Jesus said,

For all (πάντες) of them have put in out of their abundance; but she out of her poverty has put in all (πάντα) she had, everything she had to live on. (12:44; my translation)

It is in this sense that the widow put in more than all of (πάντων) the others (12:43).

(For those who know Greek, see how the Greek highlights the contrasts between them, the dual use of πᾶς and ἐκ: πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς.)

As mentioned above, my sense is that the widow’s offering was somewhat misguided, and her giving was definitely not a model for the poor. In fact, one can argue that her financial giving was an illustration of the exploitative social-religious system that the scribes represented.

Yet her devotion to God was to be commended, and it seems that Jesus did just that. The evidence for this, I think, is found in the theme of wholehearted devotion in the current passage and in the pericope a few verses before that.

The theme of devotion to God is present in Mark 12:38–44 itself, although in a very negative way. In verse 40 Jesus mentioned the scribes’ long prayers, which was the evidence for their false devotion to God. Of course, the theme of wholehearted devotion is found in Jesus’ conversation with a particular scribe in 12:28–34, which was about the greatest commandment.

Here we need to note that Mark 12:38–44 ends with a reference to the widow’s devotion to God.

She put in the whole of her life (or “livelihood”) (My translation of ἔβαλεν ὅλον τὸν βίον αὐτῆς.)

The word “whole” is highly significant. Mark just used the word “whole” (ὅλος) very recently—seven times in 12:28–34 (verses 30, 33). A scribe asked Jesus which commandment was the most important (12:28). Jesus referred to Deut 6:4–5 and said,

Love the LORD you God with your whole (ὅλης) heart, with your whole (ὅλης) soul, with your whole (ὅλης) mind, and with your whole (ὅλης) strength. (12:30; my translation)

The scribe agreed and added “to love one’s neighbour as oneself” as the other important commandment (12:33).

Ironically, only seven verses later Mark speaks of Jesus’ rebuke of the scribes. Instead of loving their “neighbours”—that is, the widows—they exploited them (12:40). But most significantly, it was the poor widow’s offering that Jesus described as a “whole of life” expression of devotion to God.

So, the rich and the scribes failed to keep the second greatest commandment, while the poor widow fulfilled the greatest commandment by loving God wholeheartedly. In fact, by failing to keep the second commandment, the rich failed to love God with their whole heart. But the poor widow demonstrated her genuine devotion to God despite her lack of resources to give to anyone.

Devotion to God and faithfulness in suffering

Three further observations before I wrap up with some final reflections.

First, as mentioned, the theme of devotion to God actually started in Jesus’ comment on the scribes, where he said that as a show they made long prayers (12:40). Their devotion was a false one. This is set in shark contrast to the devotion of the poor widow. Incidentally, even biblical scholars, theologians, pastors, and social justice activists face the temptation to put on a show in their work, especially when they have become famous. We need to be on our guard all the time.

Second, the widow’s offering is the last thing mentioned before Mark 13, which speaks of the destruction of the temple. If Jesus, the “faithful suffering servant” figure was the one who had the authority to prophetically announce judgement on the temple system, then the widow, given the location of the text in Mark’s Gospel, is the most prominent human figure who embodied the call to being faithful in suffering.

Third, the first story after Mark 13 is the anointing of Jesus by a woman. It seems that the theme of devotion bookends the judgment in Mark 13. (Incidentally, both the denarii and the poor are mentioned the Mark 14:5—economics again!)

Concluding stories

To conclude, let me suggest that those who suffer more are often those who love God more. I think the widow’s offering serves as a prophetic critique against the exploitative socioeconomic and religious systems. But it seems that it is simultaneously a demonstration of the power of the powerless. When you are poor, when you have nothing to live on, and when you are suffering, the best you can offer to God is your whole life.

Faithfulness in suffering is in fact the most powerful response to unjust system, and, indeed, cosmic evil powers. The Crucified Christ and Risen Lord is, of course, the one who showed us what this means.

Neil, a former member of my church who died from cancer some time ago, is a good example of faithfulness in suffering. Neil lived with mental illness for many years. But despite his many struggles he said to me one day, “I am not afraid to die, for I know where I am going.” His hope was, of course, ultimately on the resurrection, for just as God is the God of Abraham, Isaac, and Jacob, he is also the God of Neil.

Mary (not her real name), a friend from Chin State, Burma, is another example. She came to Melbourne as a refugee, fleeing from severe persecution in Burma. And she has no relatives here. We can hardly imagine what it was like to be a refugee and how it feels to be a migrant like her. But one day she told me how often she prayed: whether at work or study, she always prayed. I wish I were as devoted to God as she is.

I can go on and on, but I hope you get the picture. I set out to look for hidden power dynamics in Mark’s Gospel. And I ended up finding the most powerful story in a widow—the most powerless person whose voice is arguably the loudest even though she didn’t say anything.

The question is: how often do we allow the noise in the city and the marketplaces to stop us from hearing her voice?

The sad neglect of lament in ministry (Soong-Chan Rah)

When I came to faith in Christ in Asia many years ago, suffering was mentioned in almost every church service. The reason was simply that suffering was the daily experience for most  people. Poverty, social isolation, lack of hope, despair, and oppression where commonplace. But in the West today, I find that suffering is not something that Christians want to talk about too much.

In an article written in 2013, Soong-Chan Rah insightfully speaks of the necessity of lament, especially in the urban context.

Rah points out that prayers of lament can be found in about 40 percent of the Psalms (out of 150). But popular Christian songs often do not include lament. Rah says,

Christian Copyright Licensing International (CCLI) licenses local churches in the use of contemporary worship songs. CCLI tracks the songs that are consistently sung in local churches. CCLIs list of the top 100 worship songs in August of 2012 reveals that only five of the songs would even remotely qualify as a lament. (page 61; emphasis added)

Rah goes on to say,

The American church avoids lament. The power of lament is minimized, and the underlying narrative of suffering that requires lament is lost . . . We forget the necessity of lamenting over suffering and pain. We forget the reality of suffering and pain. (page 61; emphasis added)

True reconciliation, justice, and shalom require a remembering of suffering, an unearthing of a shameful history, and a willingness to enter into lament. Lament calls for an authentic encounter with the truth. Lament must not be ignored for the sake of uplifting praiseworthy stories of success. Lament reintroduces necessary narratives of suffering. (page 62; emphasis added)

Praise seeks to maintain the status quo, while lament cries out against existing injustices. Christian communities arising from celebration do not want their lives changed because their lives are in a good place. (page 62)

Lament recognizes the struggles of life. The status quo is not to be celebrated but instead must be challenged . . . American Christians that flourish under the existing system seek to maintain the status quo and remain in the theology of celebration over and against the theology of suffering. (page 62; emphasis added)

To only have a theology of celebration at the cost of the theology of suffering is incomplete. The intersection of the two threads provides the opportunity to engage in the fullness of the gospel message. Lament and praise must go hand in hand. (page 63)

[A] triumphalistic theology of celebration and privilege rooted in a praise-only narrative is perpetuated by the absence of lament and the underlying narrative of suffering that informs lament. (page 63; emphasis added)

Rah then talks about an integration of lament in urban ministry.

The belief that the cities are places of need, devoid of the gospel, is linked to the success-oriented narrative shaped by suburban models of ministry. (page 67)

[U]rban ministry must embrace the theology of suffering in the face of great pressure to adopt exclusively the theology of celebration . . . our approach to urban ministry must acknowledge the painful story of the church’s dysfunctional relationship with the city. (page 67)

No longer should urban ministry be defined by the transplant who journeys to the city to save it. Instead, the relocator may find their redemption in intersecting with the city. Urban missionaries are not the saviors of the city. Rather, the churches in the city may provide redemption for those whose theology of celebration excludes the essential element of the theology of suffering. (pages 67–68; emphasis added)

The urban church becomes the place where the fullness of suffering is expressed in a safe environment. The church has the power to bring healing. That power is not found in an emphasis on strength but in suffering and weakness. (page 68; emphasis added)

A theological reading of Lamentations calls the church to make room for the stories of suffering. Space is created for healing to arise from the power of stories, particularly stories of suffering. (page 68; emphasis added)

Source: Soong-Chan Rah “The Necessity of Lament for Ministry in the Urban Context,” Ex Auditu 29 (2013): 54–69.

Reading Romans in a globalised, urban world (David W. Smith)

My sense is that in the emerging globalised world we are seeing more and more urban poverty issues. For example, as I highlighted in the past, there are a lot of elderly people living in poverty in Hong Kong, despite the enormous amount of wealth among the rich in the city. (Click here to see the post.)

In his book, The Kindness of God: Christian Witness in our Troubled World (Nottingham, UK: IVP, 2013), David W. Smith insightfully talks about how we may read Romans in our globalised urban world. Here are a few excerpts.

The collapse of Christendom, and the resulting crisis for the churches of the West, the massive growth of Christianity across the Global South, especially . . . in contexts of urban poverty and suffering, and the accelerating expansion of cities, driven by economic and ideological forces which pose similar questions to those we have seen Paul expressing with regard to the Roman imperium, all of these developments in our world presage a new epoch in Christian history. The Hispanic theologian Justo González comments that we are living ‘in time of vast changes in the church’s self-understanding’, and that the consequences of the shifts taking place today ‘will be more drastic than those which took place in the sixteenth century’. The loss of Christendom, González says, should not be lamented since it opens up the possibility that the meaning of Scripture may become clearer to us as truth is seen to consist not in abstract, intellectual concepts, but rather as ‘closely bound with bread and wine, with justice and peace, with a coming Reign of God . . .

González points out that one of the features of the transformation taking place around us is that whole swathes of the human population, taught of their superiors and betters, are today finding their voices. Ethnic minorities, women and children, people who ‘for reasons of class, nationality, sex, . . . , will no longer be silent’. What this suggests is that the most significant insights into Paul’s message are likely to come from below, from people whose socio-economic situations in a globalized world corresponds closely to that of the majority of the original recipients of this letter [that is, Paul’s letter to the Romans] in the slums of the megacity of Rome.

This fact is highlighted by Peter Oakes’ use of archaeological evidence in the ruins of Pompeii to construct an imagined ’house church’ in first-century Rome. Such a group certainly included slaves, including women who were almost routinely subjected to sexual exploitation. How would such followers of Jesus have heard Paul’s letter?

Indeed, in the twenty-first century we must do more than think about this, we must ask our brothers and sisters in the slums of Sao Paulo, Nairobi and Mumbai how they hear this ancient letter and what following Jesus means in practice in their daily lives.

 

Sources: The references to González above are from Justo González, Mañana: Christian Theology from a Hispanic Perspective (Nashville: Abingdon Press, 1990), 48, 50. The excerpts from David Smith’s The Kindness of God are from location 1443–1478 in the Kindle version of the book.

Book review: David W. Smith, The Kindness of God

Book review: David W. Smith, The Kindness of God: Christian Witness in our Troubled World (Nottingham, UK: IVP, 2013).

In his book, The Kindness of God, David Smith asks some penetrating questions about how to bear witness in a trouble world. Smith turns his readers’ attention to two things at the beginning of the book. First, he talks about his experience as a speaker at a conference in Jos, Nigeria. Jos is described as a post-colonial city that owes its existence to the expansion of European colonial power, and it sits on the fault line between African Christianity and Islam. Second, Smith refers to the foresight of the well-known missionary and scholar, Leslie Newbigin, that in the coming century there would be three factors that would compete for people’s allegiance: the gospel, the free market, and Islam.

The book then proceeds to discuss many issues concerning the world today: globalisation, urbanisation, market economy, suffering, poverty, violence, and religious tension. Smith argues that we need to translate the gospel for the globalised world in the twenty-first century. He challenges Christians to critique their own understanding of the gospel in light of the Scripture. He skilfully proposes an informed reading of Paul’s letter to the Romans for the urban world. Smith concludes by bringing his readers back to his experience in Jos, Nigeria, as well as Newbigin’s insightful comments about the gospel, the free market, and Islam.

David Smith is well versed in the history of mission, missiology, and the Bible. This is demonstrated by his familiarity with the works of Justo González, Walter Brueggemann, Kevin Vanhoozer, Robert Jewett, and Leslie Newbigin. His competence in these areas allows him to provide a lucid, insightful, and informed discussion on Christian witness in a world of racial conflicts and religious tensions. His book helps its readers to understand the historical and present inter-relationships between faith, the free market, globalisation, and urbanisation. This, in turn, assists Christians to assess the way they face the challenges that lie ahead of them.

The book contains many perceptive uses of Scripture. Smith refers to the Bible frequently, with one chapter focussing on Romans and its implications for the urban churches today. He argues that in church history there were times when Christians interpreted the same Scripture in opposite manners. He then suggests that in our troubled world nowadays Christians still read the Bible differently, resulting in opposing interpretations and applications for the same issues. Smith calls for a faithful reading of Scripture in our troubled world—one that is in line with our allegiance to the crucified and risen Christ rather than human idolatrous desires.

The book is not for those looking for a self-help book that simply tells people what to believe in. But if you want to read a book that invites you to think carefully and respond thoughtfully about Christian witness in the world, then The Kindness of God is for you. Smith does not go into convoluted theological arguments. He is, however, a passionate and persuasive writer. The book is engaging, full of insights, and challenging. It will leave the reader with plenty to ponder.

Finally, it is worth citing an excerpt of the endorsement by Jonathan Lamb, Director, Langham Preaching.

[The book provokes] us to think freshly not only about the missiological challenges out there . . . but also the challenges at home that we so easily neglect — a church shaped by materialism, a gospel distorted by secular culture, a proclamation of the cross without the experience of its weakness and power. In this troubled world, he urges us to rediscover the fullness of the gospel . . . and to listen to the voices of compassion from the underside of globalisation . . . this book provokes reflection on the hope which flows from the kindness of God. It is an urgent, prophetic and compassionate book that is rooted in our broken world but lifts our eyes to see God’s purposes for his global church.

Learning from each other in the new urban world

I am reading Jared Looney’s Crossroads of the Nations: Diaspora, Globalization, and Evangelism (Portland: Urban Loft Publishers, 2015). In the first chapter Looney talks about the changing shape of mission, and how God has brought people from different cultures to the urban centres in North America (and the Western world). Looney recognises the benefit of the people of God learning from each other. Mission is no longer a one-sided affair, but a matter of mutual partnership.

Here is a good excerpt.

We may incarnate an evangelistic presence among people from any number of nations, and we may also greatly benefit from partnerships with disciples of Christ who bring perspectives and experiences radically different from our own. The opportunity to “sit at the feet” of Christian leaders coming from radically different societies and cultures from our own should not be overlooked . . . Many of us whose cultural roots are in what has been the dominant culture in the West . . . have been accustomed to a society where Christianity had a dominant voice, and we built large institutions to preserve and protect our religious culture. However, many Christian migrants come from contexts that are clearly defined as non-Christian where they have been accustomed to living in a dominant culture without completely identifying with it. In many respects, Christian migrants may have much to teach the church in Western society about living transcendent of a mainstream culture that cannot be mistaken for being Christian . . . We may learn that we have some blind spots in determining our own cultural accommodation to ideological worldviews or values that seek to undermine the Gospel. We may at times be blind to them due to our immersion in our home culture even when that culture has compromised the Gospel of Christ. However, we live on the edge of an opportune time to refine our vision of Kingdom life through the experiences of brothers and sisters who come from foreign lands and teach us once again how to live as aliens and foreigners in our own country, as citizens of the Kingdom of Heaven. (pages 31–32; emphasis added)

Having grown up in East Asia and having lived in Australia for more than two decades, I think Looney’s words are true. I want to make some brief comments here.

Early this year I had the privilege of teaching a class of students (mostly) from a part of the world where persecution was very severe. They are former refugees, and some of them lived in refugee camps for more than ten years. I might have advanced academic knowledge of the Bible. But I felt that they had much to offer to me and to the class because of their faithful walk with Jesus in their suffering.

These students are an inspiration to me.

In view of this, I would like to encourage my East Asian migrant friends in Australia (and in the West) that you can make a genuine contribution in this land that you now call home. Do not abandon what you learned in the past where Christianity was not a dominant culture, especially what you learned from your suffering, be it socioeconomic hardship or religious persecution. I would also like to encourage you to develop thoughtful discernment through prayer and careful Bible studies as you live in the West. Learn from Christians in the West, but at the same time be aware that some aspects of the faith and practices here have been shaped by its affluence, prosperity, and security, rather than by a cruciform existence that models after the Crucified Christ and risen Lord. It is not that one type of Christian is superior to another, but that we all need to discern what is good in light of the suffering, death, and resurrection of Jesus.

To my Aussie friends and others in the West, I want to thank you for the contribution you have made to Christianity. And I am grateful to those who brought the gospel to our countries of origin. But I also want to encourage you to learn from people of other cultures. Many of them have much to teach us about the love of Jesus because of their suffering and experience in Christ.

Urban poverty is hidden (Hong Kong’s elderly scavengers)

For many Australians, Hong Kong is a prosperous city. But often poverty is hidden.

One in five people in Hong Kong live in poverty. Indeed, one in three elderly people live in poverty. An article in SCMP entitled “Hong Kong’s handcarts keep the city on a roll” (accessed on 20th Nov 2013) says something about the daily struggles they have. Here is an excerpt.

In the shadow of skyscrapers, Hong Kong’s working class trolley pushers transport everything from crates of live seafood to appliances, financial  documents, furniture and mail.

But among the street cleaners, market traders and removal men, it is probably the city’s elderly scavengers who best highlight how vital handcarts are to the city.

Lee Cheung-Ho, 78, spends all day pushing her cart, and says she even goes out when there is a typhoon.

“I have to go out and make a living,” she said without stopping. “It helps even if I can only earn a few dollars.”

…

The Hong Kong government said last month said that 1.31 million of its citizens were living in poverty.

Almost one in five is classified as poor and for the elderly the proportion rises to one in three, according to government data.

The scavengers fell well within that bracket, earning as little as HK$20 (US$3) a day.

The entire article can be found at SCMP here.

Or else you can watch it on the clip here.