For instance the Gospel for today is the beginning of Matthew 23 which contains a whole series of denunciations of the scribes and the Pharisees, including a whole series of “Woe to you” statements climaxing in the lament over Jerusalem “that kills the prophets and stones those who are sent to it.” The problem for us with this passage is its sheer negativity towards a major group of Jewish leaders of the day. Were all Pharisees and scribes as bad as the text makes out? What is the point of the passage? The evidence in fact shows that the Pharisees in particular were a devout lay group whose basic task was to uphold religion and to encourage others to do so. This is included the keeping of the Law and the attendance at Temple and synagogue. Sadly the Matthew passage has given us a warped view of the Pharisees so much so that the word “pharisaic” is a negative word in the English language. What needs to be said about this denunciation by Jesus of the Pharisees is that the style of his language is in keeping with a style of writing from the 1st century of which this is a mild example. Exaggerated denunciations were in vogue. Secondly it is easy for us to hear these words with our 21st century politically correct and sensitive ears as being anti-semitic. But don’t forget Jesus was speaking them not as an outsider but as an insider. He was pronouncing these words as an observant Jew. And furthermore he was doing so in accord with a great tradition of criticism found in the prophets of the Hebrew scriptures like Amos, Isaiah and Jeremiah. A good example of this was heard in today’s first lesson with Micah’s denunciation of the false prophets, “the prophets who lead my people astray.” Of course there is a further context to these strong words in Matthew’s gospel. Matthew was writing/editing them at a time when the tensions within the Jewish community of the late first century around the Jewish Christians were running high. Whereas at an earlier period the lines that separated were less clear, in this later period the lines of division were more delineated. That meant that people were excluded or felt excluded and moved into more specifically Christian gatherings. In the interests of good relationships with our Jewish brothers and sisters, “our cousins in faith”, we need to recognize this dimension of polemic in these passages. For historically they have been wrongly used to fire anti-semitic rhetoric and actions. Thanks be to the witness of people like Pope John Paul 11 and others much of that painful past has been recognized and repented of.

But all that does not really deal with the text. For apart from the contextual issues and our sensitivity to the Jewish community, it is above all a text directed to the church and for the church. It is a text using people and practices familiar to Jesus’ hearers to instruct them in good religion not to fire their prejudices. Jesus having used the hypocritical behavior of some Pharisees then turned on his hearers and said “But you, but you”. “It will not be so among you”. He concludes with the gospel way of living: “The greatest among you will be your servant.” It is a text about the danger of hypocrisy in religion; a danger as applicable to the time of Jesus as to our own day. We get mad when we see people saying one thing and doing another. We admire some church figure who speaks boldly about sexual morality only to discover that he is cheating on his wife. Or we respect some faithful priest who labors away in a difficult parish only to discover that he is sexually abusing minors. Or we work closely with someone in church administration only to discover later that they had embezzled the church. Those are dramatic, glaring and sadly all too familiar scenarios. But when you reflect on it we all know cases of religious hypocrisy in our own experience of church life both in ourselves and in others. We speak of love and compassion and reconciliation Sunday by Sunday and then discover ourselves doing the opposite during the week. We know people who make a great deal out of their piety but you know full well what mean or spiteful people they are or can be. Yes religious hypocrisy is alive and well today as it was in the day of Jesus. So the words of Jesus speak directly to us. Beware says Jesus to us that you do not become so focused on the outward things such as the liturgy or the music or the hierarchy or the titles and miss out on the gospel message at the heart of the matter. It is not that those things don’t matter but rather that they are there to serve a greater end and not ends in themselves.

It is interesting that Father George Houghton, the founder of this parish chose Fides Opera as the parish motto. “Faith and Works” go together. What we say and what we do go together. One is meant to reflect the other. That is why St Paul was so keen on the those Thessalonians who I preached about recently. They not only received the word gladly but they in fact lived it. Remember that as a young church they gave sacrificially, out of their poverty says Paul, in order to help the suffering saints in Jerusalem. The Thessalonians not only received the good news of Jesus Christ from St Paul but they lived the good news. That is why they gave so much pleasure to Paul as is reflected in today’s second reading. “For what is our hope or joy or crown of boasting before our Lord Jesus Christ at his coming? Is it not you? Yes, you are our glory and joy!” High praise indeed.

It is in that light that today’s readings are a good set to support our reflection on our stewardship. We say in common speech “put your money where your mouth is”. That is a cruder version of “Fides Opera”. For what we do with our money, how we deal with our finances, is a good indicator of what we believe. Do we really believe that God is the creator of all things or do we simply say it in church? Do we believe that all things come from God, that our wealth is God’s gift to us for our good stewardship? Do we love our neighbor as ourselves and act accordingly or do we simply say it in church and then act selfishly? These same questions which we can ask ourselves to see if we have what we say and what we do in line can also be asked of the parish or of the church. The church can speak about issues of diversity and justice and equality and do nothing about it. And parishes can go on about serving the community and fail to include outreach in their budgets.

But this challenge of stewardship is primarily directed at ourselves in light of today’s readings. As we prepare to make our annual pledge to Transfiguration for 2006 next Sunday let us ask ourselves: How do I reflect my faith in God and in the Gospel of Jesus Christ in my giving to God and his Church? Or do I put my money where my faith is? Fides Opera: Faith and Works. It is not a bad starting point for good financial stewardship.   Amen

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