Planting Churches among the City's Poor - Volume 1

P ART II: T HEOLOGICAL AND M ISSIOLOGICAL P RINCIPLES AND I NSIGHTS • 99

Heb. 13.5 – Keep your lives free from the love of money and be content with what you have, because God has said, “Never will I leave you; never will I forsake you.” Rev. 3.17 – You say, “I am rich; I have acquired wealth and do not need a thing.” But you do not realize that you are wretched, pitiful, poor, blind and naked.

The specific teaching of the New Testament . . .

We cannot claim to be converted to God and not choose to be converted to the poor.

Mary’s Magnificat, her song of exaltation sung at the home of Zechariah and Elizabeth, clarifies her hope for the new Kingdom. . . . Five types of people are startled and surprised. In Mary’s vision, those at the top of the social pyramid – the proud, the rich and the mighty topple. . . . Meanwhile, the poor and the hungry, those at the bottom of the social hill, take a surprise ride to the top. . . . A poor Galilean peasant girl, Mary expect the messianic Kingdom to flip her social world upside-down. . . . [but] the Kingdom of God isn’t only upside down. It’s also authoritative for our situation. Kingdom values address current issues and dilemmas.

~ Donald B. Kraybill. The Upside Down Kingdom , Rev. ed. Scottsdale, PA: Herald Press, 1990. pp. 17-21.

B. The poor are a receptive field for the Gospel.

The counterpoint to the New Testament teaching about the spiritual hardness of the wealthy is the teaching that the poor are the spiritually open. It is assumed throughout the Gospels that the poor are the natural examples of godliness. For example: • The Poor Widow’s Offering, Mark 12.41-44 • The Parable of Lazarus and the Rich Man, Luke 16.19-31 • The Widow who is Denied Justice, Luke 18.1-8 • The Guests at the Wedding Feast, Luke 14.16-24

And as you might expect, the direct propositional statements of Jesus completely reinforce what the stories imply to us.