Faith Liberates, Not Exploits Series

Faith Liberates, Not Exploits

Intro: Faith should empower the poor and the vulnerable, not strip them of the little security they possess.

Scriptures:

1 Kings 17:10-16,

Hebrews 9:24-28,

Mark 12:38-44.

Reflection

Dear Sisters and Brothers,

The gospel reading from Mark 12:38-40 presents a challenging view of religious authority and the misuse of faith for personal or institutional gain. When Jesus warns his followers against the scribes, he critiques a practice where religious leaders are more invested in preserving their status and wealth than in truly serving the people. Their “long prayers” and religious displays, Jesus implies, serve as a cover for something darker. And, in the story of the widow’s mite that follows, we find a heartbreaking example of what happens when spirituality becomes an instrument of exploitation rather than a source of genuine support.

This story has traditionally been celebrated as an account of selfless generosity - a widow giving everything she has to God. Yet, it is just as much a tale of abuse. The widow’s self-sacrifice is indeed touching, but her impoverished state is also a tragic result of a system that exploits her faith. Jesus commends her spirit but condemns the institutional forces that have led her to believe that sacrificing her last coin is what God wants. He identifies the scribes not just as religious teachers but as “devourers” of widow’s houses, people who drain the already vulnerable of what little they possess. The focus here isn’t on her generosity alone; it’s on the injustice that has made such generosity necessary.

In a modern context, we see how religious or political systems can still exploit people’s vulnerability. Consider the countless instances of televangelists who ask followers, often those struggling financially, to contribute to “God’s work.” Despite promising miracles and blessings in exchange, these so-called spiritual leaders pocket the offerings for themselves. The poor widow, in today’s world, might be someone sending her last bit of money to a preacher promising prosperity and healing. What’s happening here is not simply generosity; it’s manipulation. And rather than lifting up these individuals, such systems take from them, leaving them more desperate than before. The widow’s sacrifice, far from being a sign of godly approval, is a condemnation of a broken system.

At its heart, this passage calls us to reflect on the real purpose of faith. Are we using our beliefs to genuinely help others, or are we letting our institutions encourage sacrifice without reciprocal support? There is a profound difference between inspiring generosity and abusing it, between inviting people to share and coercing them to give up what they need to survive. Jesus, who came not to be served but to serve, always condemned religious exploitation in the strongest terms. He believed that faith should empower the poor and the vulnerable, not strip them of the little security they possess.

The widow in the gospel is not only a symbol of all who are financially disadvantaged but of everyone who is silenced, ignored, or used by those in power. In a male-dominated society like first-century Palestine, widows were among the most powerless, financially dependent and socially invisible. Today, the widow could represent the working poor, the migrant worker, or the elderly person living on a fixed income. She could also be the single mother trying to make ends meet, the refugee searching for safety, or the teenager estranged from family and support systems. These people, with limited resources, are often pressured to give their all to systems that do not truly serve their best interests.

Let’s think about this in a practical, day-to-day sense. Imagine a woman who attends a church that encourages its congregation to “give until it hurts.” She works two jobs, has three children, and is struggling to keep her home. Yet, week after week, she gives as much as she can in the hope that her faith will eventually ease her burdens. Her faith is deep, and her generosity is genuine, but she is giving out of a place of desperation rather than abundance. She wants to believe that her offerings will be met with God’s provision, but often, she finds herself sinking deeper into poverty. Here, the “widow’s mite” is not a celebration of faith but an indictment of a church that would rather see her sacrifice than help her get on her feet.

This is not to condemn faith or the act of giving, but to examine whether we are asking the right questions about what kind of religion we practice. Are we, like the scribes, upholding a system where people feel they must sacrifice their last coin to prove their devotion? Or are we, as individuals and communities, using faith as a tool to lift each other up?

Pope Francis has spoken frequently about the “economy that kills,” a global system that places profit over people, where the rich grow richer while the poor are left further behind. Many people in positions of power, whether religious, corporate, or governmental, can become like the scribes in the gospel, using influence to protect their own wealth and comfort while ignoring the needs of the most vulnerable. They may not literally “devour widows’ houses,” but they contribute to a culture where the poor are persuaded to give more than they can afford in exchange for the promise of future blessings.