Although many of those who dare interpret the extremely difficult Parable of the Unrighteous Mammon (Luke 16:1-13) have seen the lessons to be learned as otherworldly for heaven, our Lord and Saviour Jesus Christ still expects His followers to obey it beyond conversion to Christ to get out of coming damnation for sin sure to be found out. This parable is no mere allegory; it has practical value, sadly neglected by today\'s churches. I aim to show the following twin points: (1) The availability of individual faithfulness in the unrighteous mammon through personal practice of bankruptcy law (vv. 1-8). (2) The importance of corporate faithfulness of a congregation in the unrighteous mammon by sending the members in Christ out to befriend the rich people of the world (vv. 9-13). These points are of great importance to depose the evil servants in charge of so many of today\'s churches and to dethrone stingy Budgets which have severely limited the work of God in most congregations. First, let us examine the practical value of the parable alone in Luke 16:1-8. I leave it to others to explain the allegory in which the master represents God threatening damnation yet offering to afford our salvation; still, however, as it continues to speak differently to the converted, there is great practical value even for surely born-again Christians to heed in it. Let us now examine the transactions of this parable as a triangular double exchange. These exchanges are reminiscent of bankruptcy proceedings. If we follow the example of the Unjust Steward, except his dishonesty, as believers, we should seek a way to offer mercy to the world as the fired steward offered partial forgiveness of perhaps legally binding debts --- in exchange for the debtors\' good will (vv. 4 - 7). We should seek a way to arrange for the indebted people of the world to provide partial payment to its masters in exchange for the masters\' words of forgiveness (vv. 6 - 8). We should seek a deal with the masters of this world to offer them our professional services in exchange for the commissions or fees of the steward\'s position (vv. 1, 3, 8). Such a position is available out in the world for us to take up: bankruptcy lawyer. In almost any modern bankruptcy case, the judge and creditor(s) hold the master\'s position in the parable; the debtor holds the debtors\' position; while in the position of the steward being fired are bankruptcy lawyers. The bankruptcy lawyers corresponding to the parable are not permanent employees of the creditors and will seek other cases when the case at hand is closed. The deal is similar to the parable as follows: The bankruptcy lawyers grant mercy to the debtor by arguing the case for forgiveness of debts before the judge in the presence of the creditor(s). The debtor provides partial payment to the creditor(s) and remains grateful to his lawyer in addition to paying the lawyer\'s fees. The judge presents the word of justice to all creditors and to the debtor through explaining how the settlement thus reached is fair according to all applicable laws and precedents. The creditor pays lawyer\'s fees in exchange for legal services. Thus does the profession of bankruptcy law embody personal emulation of the role of the Unjust Steward. Alas, it is not easy to take this position up in modern English-speaking countries. In the days of Jesus\' ministry, nigh any freeman, or servant or slave with his master\'s permission, well-behaved in court, could argue as an advocate for the creditors or the bankrupt; Roman bankruptcy law was simple and harsh. Today\'s English-speaking countries, on the other hand, aim to protect the public from \"unqualified\" professionals; the result is a long, expensive and worrisome training of law school and certification such that disbarment is greatly feared. There are therefore two good reasons for Christians not to train for the professional position of bankruptcy lawyer: worry (Matt. 6:24ff) and belief that Jesus might rapture us saints out of this world before the career could pay off. Nevertheless, whenever an entire congregation of many Christians has left the profession of bankruptcy law completely to worldly lawyers, that church is not following the example of the Unjust Steward. What brings me to my second point is that it is not always possible for Christians to hold the positions of bankruptcy lawyer. A missionary is uniquely ill-equipped to argue cases at law in a foreign language, for instance. For this reason, Jesus Christ has given us the real requirements for faithfulness in the unrighteous mammon in practice on a congregational level (Luke 16:9-13): that at each congregation claiming to follow Jesus we make friends with the wealth of unrightous people so that they might take us in if we should lose our homes through persecution, disaster, or financial trouble (v. 9) and so that the rich people of the world might endow us with the wealth created by God for us which accrues to the rich so that we might be well-funded for generous Christian ministry (vv. 11-12). That we cannot serve both God and Mammon (wealth) (v. 13) indicates what happens whenever a church is thoroughly unfaithful in the unrighteous mammon and relies on hard-earned donations for its function and replaces the generosity of God with stingy Budgets. Such churches have held to their Budgets and despised Jesus Christ\'s commands to give freely and set people free from financial worries, just as He predicted! Judgement is coming for these evil servants in charge! Now if you read Luke 16:9 or any discussion of it with \"it\" in the second clause instead of \"ye\" or \"you\" (all, as a congregation), the text has been corrupted and translated from a Greek text missing the two letters Tau and Epsilon present in the word \"eklipe^te,\" \"(when) you fail financially,\" in the correct text. Please ignore such an author\'s or preacher\'s pronouncements from the wrong text (e. g., NIV) and pick up a King James Version to interpret correctly. Even experts reading from the corrupted translations make false promises of houses and welcomes in heaven and claim a false need to have the favor of many poor people in Christ for heaven\'s sake in eternity. Do not believe their mistaken promises; the \"failing\" in verse 9 is loss of home in the here and now rather than loss of dominion after death. Now, if we neglect the rich mission field as most American Christians have seen fit to do, we shall continue to lack the means for faithful local ministry, let alone world evangelism (v. 12). I, Kevin Douglas Rosenberg, refuse to tolerate this abominable state of affairs any longer; I decry and denounce the evil servants in charge of most churches and cry out for their master to return in the here and now (Matt. 24:45-51). Let it be known that those evil servants in charge when their master returns have no forgiveness from me, but sure awareness of the wrongness of their expedients to serve Christ in stinginess while His Holy Word requires their generosity. If the laws in the way of this judgement were repealed, I could gladly call a respected pastor an evil servant in charge and hack him apart and kick him out and flog him if I had the position; that position, however, is not mine, but that of the gatherings which hire such individuals. In the meantime, be sure of each church\'s need for favor with the rich people of the world, especially if there be no bankruptcy lawyers in it. Let God enrich your churches through the favor of the rich people of the world, not through hard, proud work. Good luck! (Erratum to my earlier message: A transposition occurred in my typing afflicted with carpal and cubital tunnel syndromes in both arms: \"Matt. ... 6:42\" -- a nonexistent verse -- should have read \"Matt. ... 6:24, ...\" in which Jesus taught against worry.)