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Always with Us?: What Jesus Really Said about the Poor (Prophetic Christianity Series
A strong theological call for ending the abomination of systemic poverty
Jesus's words "the poor you will always have with you" (Matthew 26:11) are regularly used to suggest that ending poverty is impossible, that poverty is a result of moral failures, and that the poor themselves have no role in changing their situation. In this book Liz Theoharis examines both the biblical text and the lived reality of the poor to show how that passage is taken out of context, distorted, and politicized to justify theories about the inevitability of inequality.
Theoharis reinterprets "the poor you will always have with you" to show that it is actually one of the strongest biblical mandates to end poverty. She documents stories of poor people themselves organizing to improve their lot and illuminates the implications for the church. Poverty is not inevitable, Theoharis argues. It is a systemic sin, and all Christians have a responsibility to partner with the poor to end poverty once and for all.
Jesus's words "the poor you will always have with you" (Matthew 26:11) are regularly used to suggest that ending poverty is impossible, that poverty is a result of moral failures, and that the poor themselves have no role in changing their situation. In this book Liz Theoharis examines both the biblical text and the lived reality of the poor to show how that passage is taken out of context, distorted, and politicized to justify theories about the inevitability of inequality.
Theoharis reinterprets "the poor you will always have with you" to show that it is actually one of the strongest biblical mandates to end poverty. She documents stories of poor people themselves organizing to improve their lot and illuminates the implications for the church. Poverty is not inevitable, Theoharis argues. It is a systemic sin, and all Christians have a responsibility to partner with the poor to end poverty once and for all.
208 pages, Kindle Edition
Published April 21, 2017
29 people are currently reading
242 people want to read
About the author
Liz Theoharis
10 books14 followersThe Reverend Dr. Liz Theoharis is Co-Chair of the Poor People’s Campaign: A National Call for Moral Revival with the Rev. Dr. William J. Barber II that organized the largest coordinated wave of nonviolent civil disobedience in 21st Century America and has since emerged as one of the nation’s leading social movement forces. She is the Director of the Kairos Center for Religions, Rights, and Social Justice at Union Theological Seminary.
Liz received her BA in Urban Studies from the University of Pennsylvania; her M.Div. from Union Theological Seminary in 2004 where she was the first William Sloane Coffin Scholar; and her PhD from Union in New Testament and Christian Origins. She has been published in The New York Times, Time Magazine, CNN, The Guardian, Sojourners, The Nation, and others. In 2018, she gave the “Building a Moral Movement” TEDtalk at TEDWomen, was named one of the Politico 50 “thinkers, doers and visionaries whose ideas are driving politics”, and was also named a Women of Faith recipient by the Presbyterian Church (USA). In 2019, she was a Selma “Bridge” Award recipient and named one of 11 Women Shaping the Church by Sojourners. In 2020 she was named one of 15 Faith Leaders to Watch by the Center for American Progress.
Liz received her BA in Urban Studies from the University of Pennsylvania; her M.Div. from Union Theological Seminary in 2004 where she was the first William Sloane Coffin Scholar; and her PhD from Union in New Testament and Christian Origins. She has been published in The New York Times, Time Magazine, CNN, The Guardian, Sojourners, The Nation, and others. In 2018, she gave the “Building a Moral Movement” TEDtalk at TEDWomen, was named one of the Politico 50 “thinkers, doers and visionaries whose ideas are driving politics”, and was also named a Women of Faith recipient by the Presbyterian Church (USA). In 2019, she was a Selma “Bridge” Award recipient and named one of 11 Women Shaping the Church by Sojourners. In 2020 she was named one of 15 Faith Leaders to Watch by the Center for American Progress.
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Displaying 1 - 15 of 15 reviews
December 27, 2017
Hard to put a "star rating" because this was the most challenging book I've ever read; yet, I feel my faith grew, I'm inspired to do my part in ending poverty, and more prayerful for what's next to come in my participation in the Christian movement to end poverty. Incredibly well done, and if you read this book, it will change your life.
August 28, 2018
I enthusiastically recommend Always with Us? What Jesus Really said about the Poor by Liz Theoharis. This is an extended meditation and close examination of Matthew 26:11: “For you always have the poor with you, but you will not always have me.” Taken out of context, the first half of this verse has been regularly used to justify opposition to government attempts to fight poverty. Theoharis reclaims this verse, and the Gospels, for a reading of scripture which emphasizes God's love for the poor, the marginalized, and the oppressed. A Presbyterian minister, Theoharris connects Matthew 26:11 to the whole of the Gospels and Old Testament. In particular, she sees a conscious reference to Deuteronomy 15:11 and the divine instruction: “Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbor in your land.’” “Deuteronomy 15 says that there will be no poor person among you if you follow the commandments God is giving today,” Theoharis writes. Those commandments included “forgive debts, release slaves, and lend money even when you know you won’t get paid back.” She successfully argues that that humanity’s failure to follow God’s commandments explain why there will be poverty. Jesus is condoning poverty, Theoharis says, “he is reminding us that God hates poverty and has commanded us to end poverty.”
Theoharis is Co-Chair of the Poor People's Campaign with Rev. Dr. William J. Barber II, who wrote the introduction. She is the Co-Director of the Kairos Center for Religions, Rights, and Social Justice.
Theoharis is Co-Chair of the Poor People's Campaign with Rev. Dr. William J. Barber II, who wrote the introduction. She is the Co-Director of the Kairos Center for Religions, Rights, and Social Justice.
July 7, 2017
Will the poor always be with us? Is it possible that poverty could be eliminated, or is it a perennial problem, a sort of chronic social illness, that we can manage through charitable action? What would Jesus have us do? After all, according to Matthew 26, the poor will be with us always, but Jesus would not. Should our focus be on worshiping Jesus, or continuing his mission with the poor? This is the question raised by Liz Theoharis in her book Always With Us?
Liz Theoharis is the founder and co-direcotr of the Kairos Center for Religions, Rights, and Social Justice, as well as serving as the coordinator of the Poverty Initiative at Union Theological Seminary in New York City. The book is a contribution to Eerdmans' Prophetic Christianity series, and appears to be a revision of her Ph.D. dissertation in New Testament at Union Seminary. Central to her work is the idea of "Reading the Bible with the Poor." She uses historical critical methods to engage the text of scripture, but does so in conversation with persons who poor, much like Ernesto Cardenal's "Gospel in Solemtine."
Theoharis focuses her attention on one particular story in the Gospel of Matthew, a story she believes has been improperly interpreted so as to excuse the church from engaging in structural change that would eliminate poverty. She sees Jesus as a person who was poor, perhaps illiterate, who emerged from this poverty to become a leader from among the poor. Reading the text with the poor, she invites the reader to rethink the message of Jesus, especially in this story. Instead of seeing Jesus dismiss the concerns of the disciples about aiding the poor, she sees Jesus critiquing their use of band-aid solutions instead of structural change. Jesus is portrayed here as a visionary and a revolutionary leader, who is cut down by the authorities seeking to defend the status quo, but raised up by God in the resurrection, so that he might commission the disciples to follow his lead and continue the work.
As for the woman and her breaking the alabaster jar of ointment, she sees this as an act of consecrating Jesus as the new king from among the poor. She speaks of this occasion as being the turning point in the Gospel of Matthew, even more so than the Last Supper. She writes that "Jesus is anointed as a poor person responsible for bringing God's reign of economic justice on earth" (p. 141). Thus, the message of Matthew 26 is that Jesus is a social movement leader, a messiah for and among the poor. To follow Jesus is to continue that mission. This should serve as a critique of the way the church operates today.
This is an intriguing book, with a powerful message. She challenges readings by many contemporary scholars, inviting them and us to engage in reading the text from a different vantage point, reminding us that too often scholarship is done from a privileged perspective. This is a valuable exercise, even if one doesn't come to the same conclusions at every point.
There are important questions, however, to be raised here. By focusing so closely on one particular text, which is common in academic circles, are we getting a full picture of Jesus. Can we say for certain that he was a social movement leader? Did he see himself as an agent of revolutionary structural change. It's clear that the priests and the Roman authorities feared this, but is this how he viewed himself? There is another issue to be wrestled with, and that has to do with extending the provisions of Jubilee found in Deuteronomy, which Theoharis sees as foundational to this conversation, to the modern era. There are questions as to whether these were ever instituted on a wide-spread basis. But even if they were instituted in an agrarian economy, are they transferable to our current context?
Again, this is an intriguing book that calls on the church to listen to Jesus and his message to the poor (and to those who are not poor). It serves as an unsettling challenge to middle class American Christians, who live or seek to live comfortable lives. I agree that charity is not enough, and that structural changes must happen, so that we can move toward eliminating poverty in our midst. The question is, how do we accomplish this?
Liz Theoharis is the founder and co-direcotr of the Kairos Center for Religions, Rights, and Social Justice, as well as serving as the coordinator of the Poverty Initiative at Union Theological Seminary in New York City. The book is a contribution to Eerdmans' Prophetic Christianity series, and appears to be a revision of her Ph.D. dissertation in New Testament at Union Seminary. Central to her work is the idea of "Reading the Bible with the Poor." She uses historical critical methods to engage the text of scripture, but does so in conversation with persons who poor, much like Ernesto Cardenal's "Gospel in Solemtine."
Theoharis focuses her attention on one particular story in the Gospel of Matthew, a story she believes has been improperly interpreted so as to excuse the church from engaging in structural change that would eliminate poverty. She sees Jesus as a person who was poor, perhaps illiterate, who emerged from this poverty to become a leader from among the poor. Reading the text with the poor, she invites the reader to rethink the message of Jesus, especially in this story. Instead of seeing Jesus dismiss the concerns of the disciples about aiding the poor, she sees Jesus critiquing their use of band-aid solutions instead of structural change. Jesus is portrayed here as a visionary and a revolutionary leader, who is cut down by the authorities seeking to defend the status quo, but raised up by God in the resurrection, so that he might commission the disciples to follow his lead and continue the work.
As for the woman and her breaking the alabaster jar of ointment, she sees this as an act of consecrating Jesus as the new king from among the poor. She speaks of this occasion as being the turning point in the Gospel of Matthew, even more so than the Last Supper. She writes that "Jesus is anointed as a poor person responsible for bringing God's reign of economic justice on earth" (p. 141). Thus, the message of Matthew 26 is that Jesus is a social movement leader, a messiah for and among the poor. To follow Jesus is to continue that mission. This should serve as a critique of the way the church operates today.
This is an intriguing book, with a powerful message. She challenges readings by many contemporary scholars, inviting them and us to engage in reading the text from a different vantage point, reminding us that too often scholarship is done from a privileged perspective. This is a valuable exercise, even if one doesn't come to the same conclusions at every point.
There are important questions, however, to be raised here. By focusing so closely on one particular text, which is common in academic circles, are we getting a full picture of Jesus. Can we say for certain that he was a social movement leader? Did he see himself as an agent of revolutionary structural change. It's clear that the priests and the Roman authorities feared this, but is this how he viewed himself? There is another issue to be wrestled with, and that has to do with extending the provisions of Jubilee found in Deuteronomy, which Theoharis sees as foundational to this conversation, to the modern era. There are questions as to whether these were ever instituted on a wide-spread basis. But even if they were instituted in an agrarian economy, are they transferable to our current context?
Again, this is an intriguing book that calls on the church to listen to Jesus and his message to the poor (and to those who are not poor). It serves as an unsettling challenge to middle class American Christians, who live or seek to live comfortable lives. I agree that charity is not enough, and that structural changes must happen, so that we can move toward eliminating poverty in our midst. The question is, how do we accomplish this?
March 19, 2018
I think this was probably Theoharis's divinity school dissertation, so it is not a light read. Instead, it's a scholarly explication of Matthew 26:11 (after a woman washes Jesus's feet with her hair and the disciples complain that the expensive perfume she used could have been sold and given to the poor, and Jesus says, "You'l always have the poor with you."). Theoharis gives the verse hermeneutic context (connecting, for example, to Deuteronomic traditions of Jubilee), historical context (of, for example, Roman and Jewish rulers' collusion), and contemporary context (suggesting that all of us should read the Bible with the poor).
I found her arguments, particularly for systemic change, persuasive. She does not offer, say, a three-step solution to poverty. That lack of solution makes sense, given where we are today, but it left my inquiring church group wondering what to do next, besides join her updated Poor People's Campaign. The questions (what should Christians do about poverty?) are important for us to keep asking, even if we don't have a solution yet.
I found her arguments, particularly for systemic change, persuasive. She does not offer, say, a three-step solution to poverty. That lack of solution makes sense, given where we are today, but it left my inquiring church group wondering what to do next, besides join her updated Poor People's Campaign. The questions (what should Christians do about poverty?) are important for us to keep asking, even if we don't have a solution yet.
January 18, 2018
Our local church selected this book for a group discussion because it had been recommended by the national church as a book for all to read in 2018. Our leader ended up substituting The Myth of the Undeserving Poor because Theoharis' book was much more academic than anticipated. If you're in the scholarly world or enjoy lots of footnotes this may be a great choice. I wish we had stuck with it because her ideas are really provocative and I would enjoy discussing them. However, I think for the average person on the street who is not an academic and/or not familiar with liberation theology this is too big of a first step. I'm assuming at least some of this book began as her doctoral dissertation and at times that's what it reads like. Great ideas, tough read for the "average" person.
September 7, 2017
This is a powerful book. It first deals with the poor that are working for their own liberation from poverty, then the author does an in-depth Bible study on Jesus' saying of "the poor will always be with you (Mt. 26:11)." She brings it back into the present at the end, tying the ends together.
This is my summary: The poor will always be with you because you do not obey God's commandments and laws. From pg. 146, "It ought to be understood as saying that a plan to overcome poverty -- with the Sabbath and Jubilee prescriptions at the core -- is central to the gospel message, mission of Jesus, and realization of God's Kingdom."
Highly recommended.
This is my summary: The poor will always be with you because you do not obey God's commandments and laws. From pg. 146, "It ought to be understood as saying that a plan to overcome poverty -- with the Sabbath and Jubilee prescriptions at the core -- is central to the gospel message, mission of Jesus, and realization of God's Kingdom."
Highly recommended.
September 6, 2021
Always hard to rate and review a book that was required reading for a class. However, what I will say about this one is that if you are a reader of the Bible and use Matthew 26:11 as your justification to do nothing about the poverty you see around you, or if you think just giving money is enough, you would do well to read what Liz Theoharris has to say. She is not afraid to challenge common assumptions nor to take on the establishment. A must-read for social activists, regardless of your religious leaning or the lack thereof.
July 17, 2019
I really appreciated Liz's mix of scholarship, pastoral sensitivity, and social justice. The ties to historical Jesus scholarship were helpful in making the case for Jesus' socially revolutionary movement. Liz's inclusion of voices from folks who actually live in poverty made the reading unique and powerful. There were times when the liberation-empowerment focused content seemed unbalanced but perhaps we need to privilege that voice for such a time as this.
March 7, 2021
Uses an extensive (and occasionally repetitive) recontextualization of Matthew 26:11 to persuasively argue that, for most of its history, Christianity has introduced a false dichotomy between Jesus and the poor to avoid the implication that Jesus sought to end poverty.
June 15, 2024
The resurrected ones
This book offers an exegesis that is both complicated and intricate. And when you get to the end, at least for those who profess to be "Christian", you are left with 2 questions: "Do I truly believe in Jesus and his message?" And: "Am I a 'Resurrected one'"?
This book offers an exegesis that is both complicated and intricate. And when you get to the end, at least for those who profess to be "Christian", you are left with 2 questions: "Do I truly believe in Jesus and his message?" And: "Am I a 'Resurrected one'"?
July 16, 2021
Poverty and oppression are absolutely an indication of free will.
If we really followed what God wants and Jesus commanded…we would live in a world of abundance, dignity, and prosperity.
If we really followed what God wants and Jesus commanded…we would live in a world of abundance, dignity, and prosperity.
August 28, 2025
Jesus was Poor Jesus was homeless
As you do it unto the least of these my brothers you do it unto me
Anointed in Greek Christ
As you do it unto the least of these my brothers you do it unto me
Anointed in Greek Christ
July 14, 2020
A very interesting short book focused on a Biblical passage that always confused me: how can Jesus claim that the "poor will always be with you" considering his message is one of destroying poverty and bringing the good news to the poor. My only suggestion for the author would be to slightly more didactic for a popular audience: lay out the argument upfront as well a leading us through the unraveling and the process of exegesis and contextual reading. That said, the section that transcribes the conversation I which the grassroots theologians analyze the scriptural passage is fascinating reading. Want to know what liberation theology and the Poor People's Movement mean in 2020 USA? Read this book and utilize its lessons.
Read
November 3, 2017Really interest, scholarly discussion. Very readable. I would encourage anyone who is interest in social justice issues to read this. It is the co-Moderator of GA's pick for all the church to read in 2018. Liz Theoharis is working with William Barber II on the Poor People's Campaign.
November 6, 2018
An insightful exploration of scripture starting with Jesus' statement: "The poor you will always have with you". Theoharis challenges the notion that Matthew 26:6-13 justifies the continued existence of systemic poverty. She offers a broader understanding of Jesus in the context of scripture, empire, national religion, and oppression. She proposes a broader understanding of Jesus as a social activist. She challenges the reader to understand justice for the poor within the entire context of scripture. The book is challenging in both style and substance. If you are a serious student of scripture, the life of Jesus, and the implications for living justly in this world, I highly recommend this book.
Displaying 1 - 15 of 15 reviews