I challenged us to count our blessings and to bring with us to the Pentecost worship 50 things we are grateful for. This steamed from a year-long experiment where instead of just saying my nightly prayers, I wrote out the praises part. I was surprised at the blessings I saw and despite all that was going on could still find hope.
Despite what we fear - God provides for us and through Christ all things are possible. I had read Walter Brueggeman's take on abundance this summer but was reminded of it last night and thought this week I would share it with you all. We are trying with this website / blog to give more and so if you haven't read him before, here is an essay from one of the more prolific Christian writers.
Taken from this source: http://www.religion-online.org/showarticle.asp?title=533
The Liturgy of Abundance, The Myth of Scarcity
by Walter Brueggemann
Walter Brueggermann is professor emeritus of Old
Testament at Columbia Theological Seminary in Decatur,
Georgia. This article appeared in the Christian Century, March
24-31, l999. Copyright by the Christian Century Foundation and used by
permission. This text was prepared for Religion Online by John C. Purdy.
The majority of the world's resources pour into the
United States. And as we Americans grow more and more wealthy, money is
becoming a kind of narcotic for us. We hardly notice our own prosperity
or the poverty of so many others. The great contradiction is that we
have more and more money and less and less generosity -- less and less
public money for the needy, less charity for the neighbor.
Robert Wuthnow, sociologist of religion at Princeton University, has
studied stewardship in the church and discovered that preachers do a
good job of promoting stewardship. They study it, think about it,
explain it well. But folks don't get it. Though many of us are well
intentioned, we have invested our lives in consumerism. We have a love
affair with "more" -- and we will never have enough. Consumerism is not
simply a marketing strategy. It has become a demonic spiritual force
among us, and the theological question facing us is whether the gospel
has the power to help us withstand it.
The Bible starts out with a liturgy of abundance. Genesis I is a song
of praise for God's generosity. It tells how well the world is ordered.
It keeps saying, "It is good, it is good, it is good, it is very good."
It declares that God blesses -- that is, endows with vitality -- the
plants and the animals and the fish and the birds and humankind. And it
pictures the creator as saying, "Be fruitful and multiply." In an orgy
of fruitfulness, everything in its kind is to multiply the overflowing
goodness that pours from God's creator spirit. And as you know, the
creation ends in Sabbath. God is so overrun with fruitfulness that God
says, "I've got to take a break from all this. I've got to get out of
And Israel celebrates God's abundance. Psalm 104, the longest
creation poem, is a commentary on Genesis I. The psalmist surveys
creation and names it all: the heavens and the earth, the waters and
springs and streams and trees and birds and goats and wine and oil and
bread and people and lions. This goes on for 23 verses and ends in the
24th with the psalmist's expression of awe and praise for God and God's
creation. Verses 27 and 28 are something like a table prayer. They
proclaim, "You give them all food in due season, you feed everybody."
The psalm ends by picturing God as a great respirator. It says, "If you
give your breath the world will live; if you ever stop breathing, the
world will die." But the psalm makes clear that we don't need to worry.
God is utterly, utterly reliable. The fruitfulness of the world is
Psalm 150, the last psalm in the book, is an exuberant expression of
amazement at God's goodness. It just says, "Praise Yahweh, praise Yahweh
with lute, praise Yahweh with trumpet, praise, praise, praise."
Together, these three scriptures proclaim that God's force of life is
loose in the world. Genesis 1 affirms generosity and denies scarcity.
Psalm 104 celebrates the buoyancy of creation and rejects anxiety. Psalm
150 enacts abandoning oneself to God and letting go of the need to have
anything under control.
Later in Genesis God blesses Abraham, Sarah and their family. God
tells them to be a blessing, to bless the people of all nations.
Blessing is the force of well-being active in the world, and faith is
the awareness that creation is the gift that keeps on giving. That
awareness dominates Genesis until its 47th chapter. In that chapter
Pharaoh dreams that there will be a famine in the land. famine in the
land. So Pharaoh gets organized to administer, control and monopolize
the food supply. Pharaoh introduces the principle of scarcity into the
world economy. For the first time in the Bible, someone says, "There's
not enough. Let's get everything."
Martin Nieimoller, the German pastor who heroically opposed Adolf
Hitler, was a young man when, as part of a delegation of leaders of the
Evangelical Lutheran Church, he met with Hitler in 1933. Niemoller stood
at the back of the room and looked and listened. He didn't say
anything. When he went home, his wife asked him what he had learned that
day. Niemöller replied, "I discovered that Herr Hitler is a terribly
Because Pharaoh, like Hitler after him, is afraid that there aren't
enough good things to go around, he must try to have them all. Because
he is fearful, he is ruthless. Pharaoh hires Joseph to manage the
monopoly. When the crops fail and the peasants run out of food, they
come to Joseph. And on behalf of Pharaoh, Joseph says, "What's your
collateral?" They give up their land for food, and then, the next year,
they give up their cattle. By the third year of the famine they have no
collateral but themselves. And that's how the children of Israel become
slaves -- through an economic transaction.
By the end of Genesis 47 Pharaoh has all the land except that
belonging to the priests, which he never touches because he needs
somebody to bless him. The notion of scarcity has been introduced into
biblical faith. The Book of Exodus records the contest between the
liturgy of generosity and the myth of scarcity -- a contest that still
tears us apart today
The promises of the creation story continue to operate in the lives
of the children of Israel. Even in captivity, the people multiply. By
the end of Exodus 1 Pharaoh decides that they have become so numerous
that he doesn't want any more Hebrew babies to be born. He tells the two
midwives, Shiphrah and Puah (though we don't know Pharaoh's name, we
know theirs), to kill all the newborn boys. But they don't, and the
Hebrew babies just keep popping out.
By the end of Exodus, Pharaoh has been as mean, brutal and ugly as
he knows how to be -- and as the myth of scarcity tends to be. Finally'
he becomes so exasperated by his inability to control the people of
Israel that he calls Moses and Aaron to come to him. Pharaoh tells them,
"Take your people and leave. Take your flocks and herds and just get
out of here!" And then the great king of Egypt, who presides over a
monopoly of the region's resources, asks Moses and Aaron to bless him.
The powers of scarcity admit to this little community of abundance, "It
is clear that you are the wave of the future. So before you leave, lay
your powerful hands upon us and give us energy." The text shows that the
power of the future is not in the hands of those who believe in
scarcity and monopolize the world's resources; it is in the hands of
those who trust God's abundance.
When the children of Israel of Israel are in the wilderness, beyond
the reach of Egypt, they still look back and think, "Should we really
go? All the world's glory is in Egypt and with Pharaoh." But when they
finally turn around and look into the wilderness, where there are no
monopolies, they see the glory of Yahweh.
In answer to the people's fears and complaints, something
extraordinary happens. God's love comes trickling down in the form of
bread. They say, "Manhue?" -- Hebrew for "What is it?" -- and the
word "manna" is born. They had never before received bread as a free
gift that they couldn't control, predict, plan for or own. The meaning
of this strange narrative is that the gifts of life are indeed given by a
generous God. It's a wonder, it's a miracle, it's an embarrassment,
it's irrational, but God's abundance transcends the market economy.
Three things happened to this bread in Exodus 16. First, everybody
had enough. But because Israel had learned to believe in scarcity in
Egypt, people started to hoard the bread. When they tried to bank it, to
invest it, it turned sour and rotted, because you cannot store up God's
generosity. Finally, Moses said, "You know what we ought to do? We
ought to do what God did in Genesis I. We ought to have a Sabbath."
Sabbath means that there's enough bread, that we don't have to hustle
every day of our lives. There's no record that Pharaoh ever took a day
off. People who think their lives consist of struggling to get more and
more can never slow down because they won't ever have enough.
When the people of Israel cross the Jordan River into the promised
land the manna stops coming. Now they can and will have to grow their
food. Very soon Israel suffers a terrible defeat in battle and Joshua
conducts an investigation to find out who or what undermined the war
effort. He finally traces their defeat to a man called A'chan, who stole
some of the spoils of battle and withheld them from the community.
Possessing land, property and wealth makes people covetous, the Bible
We who are now the richest nation are today's main coveters. We never
feel that we have enough; we have to have more and more, and this
insatiable desire destroys us. Whether we are liberal or conservative
Christians, we must confess that the central problem of our lives is
that we are torn apart by the conflict between our attraction to the
good news of God's abundance and the power of our belief in scarcity -- a
belief that makes us greedy, mean and unneighborly. We spend our lives
trying to sort out that ambiguity.
The conflict between the narratives of abundance and of scarcity is
the defining problem confronting us at the turn of the millennium. The
gospel story of abundance asserts that we originated in the magnificent,
inexplicable love of a God who loved the world into generous being. The
baptismal service declares that each of us has been miraculously loved
into existence by God. And the story of abundance says that our lives
will end in God, and that this well-being cannot be taken from us. In
the words of St. Paul, neither life nor death nor angels nor
principalities nor things -- nothing can separate us from God.
What we know about our beginnings and our endings, then, creates a
different kind of present tense for us. We can live according to an
ethic whereby we are not driven, controlled, anxious, frantic or greedy,
precisely because we are sufficiently at home and at peace to care
about others as we have been cared for.
But if you are like me, while you read the Bible you keep looking
over at the screen to see how the market is doing. If you are like me,
you read the Bible on a good day, but you watch Nike ads every day. And
the Nike story says that our beginnings are in our achievements, and
that we must create ourselves. My wife and I have some young friends who
have a four-year-old son. Recently the mother told us that she was
about to make a crucial decision. She had to get her son into the right
kindergarten because if she didn't, then he wouldn't get into the right
prep school. And that would mean not being able to get into Davidson
College. And if he didn't go to school there he wouldn't be connected to
the bankers in Charlotte and be able to get the kind of job where he
would make a lot of money. Our friends' story is a kind of a parable of
our notion that we must position ourselves because we must achieve, and
build our own lives.
According to the Nike story, whoever has the most shoes when he dies
wins. The Nike story says there are no gifts to be given because there's
no giver. We end up only with whatever we manage to get for ourselves.
This story ends in despair. It gives us a present tense of anxiety,
fear, greed and brutality. It produces child and wife abuse,
indifference to the poor, the buildup of armaments, divisions between
people, and environmental racism. It tells us not to care about anyone
but ourselves -- and it is the prevailing creed of American society
Wouldn't it be wonderful if liberal and conservative church people,
who love to quarrel with each other, came to a common realization that
the real issue confronting us is whether the news of God's abundance can
be trusted in the face of the story of scarcity? What we know in the
secret recesses of our hearts is that the story of scarcity is a tale of
death. And the people of God counter this tale by witnessing to the
manna. There is a more excellent bread than crass materialism. It is the
bread of life and you don't have to bake it. As we walk into the new
millennium, we must decide where our trust is placed.
The great question now facing the church is whether our faith allows
us to live in a new way. If we choose the story of death, we will lose
the land -- to excessive chemical fertilizer, or by pumping out the
water table for irrigation, perhaps. Or maybe we'll only lose it at
night, as going out after dark becomes more and more dangerous.
Joshua 24 puts the choice before us. Joshua begins by reciting the
story of God's generosity, and he concludes by saying, "I don't know
about you, but I and my house will choose the Lord." This is not a
church-growth text. Joshua warns the people that this choice will bring
them a bunch of trouble. If they want to be in on the story of
abundance, they must put away their foreign gods -- I would identify
them as the gods of scarcity.
Jesus said it more succinctly. You cannot serve God and mammon. You
cannot serve God and do what you please with your money or your sex or
your land. And then he says, "Don't be anxious, because everything you
need will be given to you." But you must decide. Christians have a long
history of trying to squeeze Jesus out of public life and reduce him to a
private little Savior. But to do this is to ignore what the Bible
really says. Jesus talks a great deal about the kingdom of God -- and
what he means by that is a public life reorganized toward
As a little child Jesus must often have heard his mother, Mary,
singing. And as we know, the sang a revolutionary song, the
Magnificat--the anthem of Luke's Gospel. She sang about neighborliness:
about how God brings down the mighty from their thrones and lifts up the
lowly; about how God fills the hungry with good things and sends the
rich away empty. Mary did not make up this dangerous song. She took it
from another mother, Hannah, who sang it much earlier to little Samuel,
who became one of ancient Israel's greatest revolutionaries. Hannah,
Mary, and their little boys imagined a great social transformation.
Jesus enacted his mother's song well. Everywhere he went he broke the
vicious cycles of poverty, bondage, fear and death; he healed,
transformed, empowered and brought new life. Jesus' example gives us the
mandate to transform our public life.
Telling parables was one of Jesus' revolutionary activities, for
parables are subversive re-imagining of reality. The ideology devoted to
encouraging consumption wants to shrivel our imaginations so that we
cannot conceive of living in any way that would be less profitable for
the dominant corporate structures. But Jesus tells us that we can change
the world. The Christian community performs a vital service by keeping
the parables alive. These stories haunt us and push us in directions we
never thought we would go.
Performing what the Bible calls "wonders and signs" was another way
in which Jesus enacted his mother's song. These signs--or miracles--may
seem odd to us, but in fact they are the typical gifts we receive when
the world gets organized and placed under the sovereignty of God.
Everywhere Jesus goes the world is rearrange: the blind receive their
sight, the lame walk, the lepers are cleansed, the deaf hear, the dead
are raised, and the poor are freed from debt. The forgiveness of debts
is the hardest thing to do--harder even than raising the dead to life.
Jesus left ordinary people dazzled, amazed, and grateful; he left
powerful people angry and upset, because very time he performed a
wonder, they lost a little of their clout. The wonders of the new age of
the coming of God's kingdom may scandalize and upset us. They dazzle
us, but they also make us nervous. The people of God need pastoral help
in processing this ambivalent sense of both deeply yearning for God's
new creation and deeply fearing it.
The feeding of the multitudes, recorded in Mark's Gospel, is an
example of the new world coming into being through God. When the
disciples, charged with feeding the hungry crowd, found a child with
five loaves and two fishes, Jesus took, blessed ,broke and gave the
bread. These are the four decisive verbs of our sacramental existence.
Jesus conducted a Eucharist, a gratitude. He demonstrated that the world
is filled with abundance and freighted with generosity. If bread is
broken and shared, there is enough for all. Jesus is engaged in the
sacramental, subversive reordering of public reality.
The profane is the opposite of the sacramental. "Profane" means flat,
empty, one-dimensional, exhausted. The market ideology wants us to
believe that the world is profane--life consists of buying and selling,
weighing, measuring and trading, and then finally sinking down into
death and nothingness. But Jesus presents and entirely different kind
of economy, one infused with the mystery of abundance and a cruciform
kind of generosity. Five thousand are fed and 12 baskets of food are
left over--one for every tribe of Israel. Jesus transforms the economy
by blessing it and breaking it beyond self-interest. From broken Friday
bread comes Sunday abundance. In this and in the following account of a
miraculous feeding in Mark, people do not grasp, hoard, resent, or act
selfishly; they watch as the juices of heaven multiply the bread of
earth. Jesus reaffirms Genesis 1.
When people forget that Jesus is the bread of the world, they start
eating junk food--the food of the Pharisees and of Herod, the bread of
moralism and of power. To often the church forgets the true bread and is
tempted by junk food. Our faith is not just about spiritual matters; it
is about the transformation of the world. The closer we stay to Jesus,
the more we will bring a new economy of abundance to the world. The
disciples often don't get what Jesus is about because they keep trying
to fit him into old patterns--and to do so it to make him innocuous,
irrelevant and boring. But Paul gets it.
In 2 Corinthians 8, Paul directs a stewardship campaign for the early
church and presents Jesus as the new economist. Though Jesus was rich,
Paul says, "yet for your sakes he became poor, that by his poverty you
might become rich." We say it take money to make money. Paul says it
takes poverty to produce abundance. Jesus gave himself to enrich others,
and we should do the same. Our abundance and the poverty of others need
to be brought into a new balance. Paul ends his stewardship letter by
quoting Exodus 16: "And the one who had much did not have too much, and
the one who had little did not have too little." The citation is from
the story of the manna that transformed the wilderness into abundancy.
It is, of course, easier to talk about these things than to live
them. Many people both inside and outside of the church haven't a clue
that Jesus is talking about the economy. We haven't taught them that he
is. But we must begin to do so now, no matter how economically
compromised we may feel. Our world absolutely requires this news. It has
nothing to do with being Republicans or Democrats, liberals or
conservatives, socialists or capitalists. It is much more elemental: the
creation is infused with the Creator's generosity, and we can find
practices, procedures and institutions that allow that generosity to
work. Like the rich young man in Mark 10, we all have many possessions.
Sharing our abundance may, as Jesus says, be impossible for mortals, but
nothing is impossible for God. None of us knows what risks God's spirit
may empower us to take. Our faith, ministry and hope at the turn of the
millennium are that the Creator will empower us to trust his
generosity, so that bread may abound.