Bev Franco Essay - San Francisco Theological Seminary

America, as was probably true in Matthew’s community, people think amassing
possessions will make them happier, but companionship and family are what actually do.
“Materialistic personalities” are more anxious, depressed, alienated, and aggressive. The
quest for material goods is competitive, and competition eventually erodes trust. 15
We
believe in the myth that wealth will makes us free, but instead find ourselves chained by
mistrust and jealousy. According to John C. Haughey, materialism “is a kind of illness
that has discernable symptoms. One of these is having an unshakable, low-grade anxiety.
If my trust is not deeply rooted in God, I have to conduct my life as if I were a sovereign,
since it all depends on me.” 16
Why can’t we balance both God and Mammon Obviously, in spite of what Jesus
says, it is possible to serve two masters. We can have two parents, two or more
employers, serve both our country and our church. If the two masters are in agreement,
all is well. The problems begin when our two masters are opposed. One parent says yes,
the other no. Both bosses need us to be at meetings at the same time. Our country asks
us to shoot and kill, but our church teaches reverence for life. Then we must
compromise, negotiate, or fail in our service to one of our masters.
But the word Matthew uses here, δουλεύειν, can mean both service and slavery. 17
We are to consider who owns us. God is no ordinary master, who will allow us to
negotiate a compromise when demands collide. “God, who demands self-sacrifice,
commands an exclusive allegiance and obligation which must transcend all other
15 Julian Edney, “Materialism, a Deepening Shadow,” www.onlinejournal.com/artman/publish
/article_910.shtml (June 15, 2006).
16 John C. Haughey, “God and Mammon.” Living Pulpit 6 no.3 (July – September, 1997): 6.
17 Bauer, Walter; Danker, Frederick W.; Arndt, William F.; and Gingrich, F. Wilber. A Greek-English
Lexicon of the New Testament and Other Early Christian Literature. 3 rd ed. (Chicago: The University of
Chicago Press, 2000): 259.
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