Village Dinner, Sept. 14, 2022 – burgers with all the trimmings, while looking out on the Rappahannock River. The weather was absolutely perfect.
Sept. 18, 11:00am – Holy Eucharist
Season of Creation 3, Sept 1 – Oct. 4
This Week
Sunday Links for Pentecost 19, Oct. 16, 2022
Harvest Scene
Oct. 16, 11:00am – Holy Eucharist, Pentecost 19
Bulletin, Pentecost 14, Season of Creation II, Sept. 11, 2022
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Remembering 9/11 in 2016
Come Back Home!
Evening Prayer, 6pm Sun., Sept. 11, 2016
We offer a service of Evening Prayer Sunday 6pm for those who served and those who gave their lives 15 years ago on 9/11.
This is a short but important service. Here’s the bulletin.
Rev. Gary Jones of St. Stephens in Richmond wrote about 9/11 wrote about the positives from the even
“At times like this, it’s as if we become like the prodigal son. We come to ourselves, we remember our true life, and we know we need to go back home. And that is certainly what happened 15 years ago. A nation deeply divided by a bitterly contested presidential election came together in an extraordinary show of unity. It was as if we woke up and came to ourselves. We returned to prayer, and we recovered a sense of unity, kindness, and compassion. We realized then what we from time to time remember now, that it shouldn’t take a tragedy to awaken this spirit in us.” “
There is certainly a solemnity about this anniversary, but there is also a bright and hopeful reminder of our potential – there is a light within us all that is simply waiting to be uncovered. Many of us have poignant memories of 9/11. One of mine is a gathering of 300 beaming little girls – singing, praying, hugging, and finally giggling with delight as they waved goodbye after chapel. Nine-eleven reminds me, “The light shines in the darkness, and the darkness did not overcome it.”
Review the 10th anniversary remembrance.
Lectionary, Sept 11, 2022 – Pentecost 17, Year C
I. Theme – Punishment and Grace
The lectionary readings are here or individually:
First Reading – Exodus 32:7-14
Psalm – Psalm 51:1-11
Epistle – 1 Timothy 1:12-17
Gospel – Luke 15:1-10
Today’s readings praise God’s merciful pursuit of God’s people even as they sin. The readings contrast punishment and grace. In Exodus God forgives the Israelites’ spiritual impatience and lack of trust that lead them to turn from God to an idol . The Epistle and Gospel highlight God’s graceful care, which encompasses the lost and sinful. Paul offers himself as an example of one found by God, transformed by the power of God’s mercy. In the gospel, Jesus tells stories that illustrate God’s great joy over each sinner who repents.
If God’s grace welcomes back the apostle Paul, despite his persecution of early Christians, will it welcome back the wealthy whose largess has come at the expense of the poor. Grace transforms the past, and opens us to become new creations. We still may have to face the consequences of the past; but grace leads to new behaviors and openness to expanded divine possibilities for ourselves and the good Earth.
Jesus makes clear in the Gospel that everyone falls within the shadow of salvation, regardless of their past behavior and place in society. What Jesus is doing is placing worth and value on what others had deemed worthless. The Jewish mystical tradition proclaims that when you save one soul, you save the world. This wisdom provides a creative lens through which to read the parable of the lost sheep.
Each one of us is made in the image of God; therefore, each one of us is worthy. Because of that, we are valued. We belong to God. And God will seek us out to the ends of the earth as a lost sheep, into all the cracks and darkness and lonely, lost places as a lost coin. We are not forgotten to God, even when we fall into despair, into addiction, into hopelessness.
II. Summary
First Reading – Exodus 32:7-14
Exodus 32:7-14 is from our second thread of the readings this season, in which the theme of God fulfilling the covenantal promises made with the people prevails.
Early in their journey from slavery in Egypt to the promised Land, God’s people became restless and untrusting
When Moses led the Hebrew slaves out of Egypt, they did not go very long or very far before they lost confidence in Moses and in the path on which he was leading them. They were camped in the Sinai desert at the foot of a mountain, while Moses was up the mountain receiving extensive instructions from the Lord. The people grew restless, then nostalgic even for the ways of their Egyptian former masters. They melted jewelry and formed an idol (or a token of rebellion against Moses) from it in the shape of a calf, then worshiped it with exuberant ceremony. The golden calf would be followed as their god. Of course the Lord is outraged, and Moses has to intervene, reminding the Lord of the covenant, lest the Lord revoke it.
This reading begins a section on Israel’s sin and God’s forgiveness (chaps. 32–34). It serves both as a narrative sequel to the giving of the law on Mt. Sinai and as a spiritual reflection upon Israel’s repeated apostasy from the time of the exodus to the exile. The worship of the golden calf signified an adoption of the Canaanite rites of Baal. It may represent not a false god but a challenge to Moses as mediator between the people and God.
In view of the lord’s anger, Moses intercedes for the people. He reminds God that it was God’s actions that brought them out of slavery into the wilderness. He reminds the lord of the covenant that these are God’s own people, that God’s name is now bound up with theirs and that God had promised Abraham, not Moses, many descendants.
Moses uses Egypt in a unique way in his argument with G-d. “What will the Egyptians think?” And to this he adds significant names: Abraham, Isaac, and Israel (Jacob). To these God had made significant promises of continuity and a future
God changes God’s mind about destroying them all, remembering the covenant to Abraham and Sarah and to their descendants forever. Like wedding vows, God will be their God, through good times and bad, and will never abandon them completely or destroy them. Although Moses effectively ends the conversation with God’s repentance, he seems to be unable to answer to the evidence that God sets before him.
Psalm – Psalm 51:1-11
This is one of the great penitential psalms. The psalm’s title, added later, ascribes this psalm to David during the time of his repentance for the seduction of Bathsheba and the murder of her husband, Uriah (2 Samuel 11:1–12:25).
Psalm 51:1-10 is the opposite of Psalm 14: in this psalm, the singer acknowledges their own sin, their own turning away from God, and desires reconciliation and forgiveness and restoration. The singer famously asks for a new, clean heart, and a new and right spirit within them, to guide them on the path that leads to God.
The constant hope and the goal of the covenant people was to become a community in right relationship with God and one another. Sin was understood as whatever disordered relationships – it is everywhere and at every time. The psalmist seeks not merely the removal of guilt, but the restoration of a right relationship to God. Verse 4 does not exclude sin against one’s neighbor, for that was also understood as an offense against God because it broke down the covenant relationships desired by God.
The psalm also speaks to the ubiquity of God’s knowledge of us – in the hidden knowledge within us. In verse 9 we begin to feel relief. “Purge me with hyssop” refers to the priest’s sprinkling the people with the blood of the sacrifice, or as in Numbers 19:18-22, where it refers to cleansing with water. The point is made with both images – the psalmist seeks redemption and forgiveness, and it is given so that it can be heard and be the cause of praise. The verse regarding “the right spirit” might call us all back to creation again, where the Spirit reboots us into righteousness and holy living.
This psalm has a place in the Liturgy for Ash Wednesday, where it serves as a psalm underscoring the penitential nature of the day. The introduction to the psalm serves as a poignant notice as well:
Epistle- 1 Timothy 1:12-17
Paul enjoyed God’s mercy, and uses his experience as an example for potential believers.
This selection begins a seven-week series of readings from two letters traditionally attributed to St. Paul. 1 and 2 Timothy, along with Titus, are called the pastoral epistles because of their emphasis on the proper ordering of the administration and worship of the Church. Many scholars today believe that these letters were not written by Paul himself but by a later follower. Such an author may have pieced together some of Paul’s personal letters and added material that presented oral Pauline teaching which addressed later situations.
Today’s reading is a thanksgiving for Paul’s conversion, especially as it serves as a paradigm of God’s mercy in the conversion of all “sinners.” A phrase characteristic of Paul’s emphasis on tradition is “the saying is sure” (v. 15) indicating a quotation from familiar teaching or hymns.
The author intends for the reader/hearer to understand what Paul stood for, and to see in his own story, the story of Christ’s grace intended for them as well. The exaggerated list of vices that describe Paul’s former life (“blasphemer”, “persecutor”, and “man of violence”) is meant to highlight Paul’s message of grace, which is intended for the reader, ostensibly Timothy. Thus Paul serves as the primary example of grace that will abound in those who follow the Gospel of Jesus.
This passage is a beautiful statement of thanksgiving to Jesus who is the one who called the writer into this ministry, using him despite of, and because of, his faults and shortcomings to be a witness to God. Christ came into the world to save sinners. The writer is grateful for God’s blessings, grace and mercy, and that because of God’s grace and mercy the writer is able to use his whole life as a witness of Jesus Christ and of Christ’s faith and love.
The closing is very interesting and is perhaps the remains of an ancient doxology that was used in early Christian worship.
Gospel – Luke 15:1-10
Luke writes his gospel for a community undergoing transition. Jesus’ original followers were poor Jews. But now the situation shifts so that Luke’s audience is composed primarily of respectable people who have an annoying way of looking down on others for a variety of reasons.
Luke 15:1-10 contain the first two of three parables in this chapter—the most famous, the Parable of the Prodigal Son, is not included in the lectionary this time. But these first two parables of the Lost Sheep and the Lost Coin are also important. Here Jesus is gathered with both the sinners (tax collectors and their ilk) and the supposedly righteous (the Pharisees and the scribes). What Jesus does and says will come under the close scrutiny of both camps.
Jesus was eating with sinners, welcoming them, and that some of the religious leaders were complaining about it. In both of these parables, the protagonist pays attention to something that normally would be forgotten about soon after—a lost sheep, a lost coin. It would have been ridiculous to leave 99 sheep behind to go after one lost sheep. Losing just one was probably a miracle that you didn’t lose more. Same with losing a coin. If you lost a $100 bill but had 9 more of them, you might be a bit angry that you lost it, but you would get over it soon. You certainly wouldn’t be going out and inviting your neighbors to celebrate once you found it
Luke 15 describes God’s joy at homecoming of sinners. The trilogy of Luke describes three states of being lost: wandering off ignorantly, being lost in the shuffle, and choosing to go astray. None of these states is beyond God’s redemption. At any moment we can turn around to awaken to God’s grace
Jesus uses the unwearied search of a shepherd for a lost sheep or of a poor woman for a lost coin as an image for God’s unchanging love toward the sinner. God’s constant seeking-out of the lost is manifested in Jesus’ redeeming ministry. God’s love takes the initiative; the sinner’s response is repentance. But rejoicing is the central note of these parables, for there is no mention of penitence.
Like Nathan, who convinces David of his sinfulness, by getting him to identify with the poor neighbor of his story (see Psalm 51, above), so Jesus seeks to have the hearer, whether sinner or scribe, to identify with the one who has lost either sheep, coin, or son
There is also the connection in this parable to the others. The shepherd risks the flock, to some degree, by leaving them to find the lost sheep. But, perhaps more importantly, the ninety nine cannot be fully saved apart from the lost sheep. They will remain ninety nine and not experience the wholeness of the perfect number, one hundred. Salvation is relational; our salvation is connected to the well-being of others. We cannot be complete without the salvation of others. The joy of heaven is found in the welcoming home of every soul.
The two parables in today’s reading make the same point. They answer those who criticized Jesus for having any dealings with the outcast and despised. It was a strong ancient principle, especially among the Pharisees, that one should not associate with sinners. “Sinners” were both those who led immoral lives and those whose occupations were considered sure to lead them into immorality—tax collectors, shepherds, etc. “Sinners” could not hold office or act as legal witnesses.
Jesus makes clear that everyone falls within the shadow of salvation, regardless of their past behavior and place in society. What Jesus is doing is placing worth and value on what others had deemed worthless. The Jewish mystical tradition proclaims that when you save one soul, you save the world. This wisdom provides a creative lens through which to read the parable of the lost sheep.
Both parables speak to the implicit value of things. People—human beings, their very lives—are valuable to God, every single one. And when society starts saying you’re worthless, you might start believing it—and ending up in addiction, depressed, and feeling completely useless to the world. But Jesus says “You are valuable—You are precious to God.” Jesus would rather leave the 99 who know who they are to find the one that has been rejected and left for dead. Jesus would rather spend all the time looking to find one who was lost than to forget and move on. People are more valuable than lost coins or even lost sheep
Videos, Sept. 4, 2022 – Season of Creation I
1. Hymn – “When Morning Gilds the Skies”
2. Hymn – “A Scottish Blessing”
3. Gospel reading Luke 14:25-33
4. Sermon
5. Selection from Prayers of the People on creation
“We pray for your creation: convict us of the ways in which we break down and destroy the fabric of your world and give us the will to amend our ways as we seek to live in harmony with the goodness you have created. ”
6. Offertory – Solo piano
7. Eucharistic Prayer – “We Give Thanks”
8. Concluding Blessing
9. Concluding Hymn – “This is My Father’s World”
Plastics Polluton
Plastics are present in furniture, construction materials, cars, appliances, electronics and countless other things. According to the New York Times, the main cause for the increase in plastic production is the rise of plastic packaging. In 2015 packaging accounted for 42% of non-fiber plastic produced. That year, packaging also made up 54% of plastics thrown away.
Plastic pollution is now recognized as a hazard to public health and the human body
Chemicals leached from some plastics used in food/beverage storage are harmful to human health. Correlations have been shown between levels of some of these chemicals, and an increased risk of problems such as chromosomal and reproductive system abnormalities, impaired brain and neurological functions, cancer, cardiovascular system damage, adult-onset diabetes, early puberty, obesity and resistance to chemotherapy.
The EPA estimates that production of plastic products account for an estimated 8% of global oil production. The drilling of oil and processing into plastic releases harmful gas emissions into the environment including carbon monoxide, hydrogen sulfide, ozone, benzene, and methane (a greenhouse gas that causes a greater warming effect than carbon dioxide) according to the Plastic Pollution Coalition.
When plastics break down due to exposure to water, sun or other elements they can break into tiny pieces -so tiny,most of them cannot be seen with the naked eye. These small plastic fragments are now everywhere. When you drink water, eat fish or other seafood, or when you add salt to your meals, chances are you can also be ingesting tiny pieces of plastic. Those particles -called microplastics- are a contaminant which is now present in the oceans, water ways, the soil and even in the food that we eat. Once plastic enters the bloodstream of an organism it stays there.
What you can do – Reduce, Recycle, Remove
You can calculate your plastic footprint here
Step 1 –Reduce your consumption of plastics.
1. Take a reusable coffee cup with you.
2. No to plastic straw
3. Cut down on plastic carrier bags bring your own!
4. Use dishes, glasses, and metal silverware instead of their plastic counterpart
5. Choose cardboard and paper over plastic.
6. Say no to single-use plastic bottles! Stop buying bottled water. Carry a reusable bottle to limit the number of throwaway bottles, a major source of pollut
7. Select products that are designed for multiple uses and making sure nothing gets thrown away before its usefulness is spent is another effective way to drastically reduce one’s plastic pollution footprint.
8. Take a little extra time while doing your shopping and select products without plastic packaging. and always be sure to avoid products that are xcessively wrapped in plastic.
9. When you go clothes shopping, avoid fabrics with plastic microfibers such as nylon and polyester.
Step 2- The second step to be sure to take is recycling the plastic you do use and making sure you are doing so properly.
Port Royal Convenience Site
25516 Tidewater Trail
Port Royal, VA 22535
Step 3 The final step is contributing to the removal of plastic that is already in the environment by recycling your plastic bags and participating in roadside and river clean-ups.
Season of Creation, 2022
The burning bush is the Symbol for the Season of Creation 2022. Today, the prevalence of unnatural fires are a sign of the devastating effects that climate change has on the most vulnerable of our planet. Human greed, desertification and land misuse lead to the disintegration of ecosystems, the destruction of habitats, and the loss of livelihoods and species at an alarming rate. Creation cries out as forests crackle, animals flee, and people are forced to migrate due to the fires of injustice that we have caused.
On the contrary, the fire that called to Moses as he tended the flock on Mt. Horeb did not consume or destroy the bush. This flame of the Spirit revealed God’s presence. This holy fire affirmed that God heard the cries of all who suffered, and promised to be with us as we followed in faith to our deliverance from injustice. In this Season of Creation, this symbol of God’s Spirit calls us to listen to the voice of creation.
May this 2022 Season of Creation renew our ecumenical unity, renewing and uniting us by our bond of Peace in one Spirit, in our call to care for our common home. And may this season of prayer and action be a time to Listen to the Voice of Creation, so that our lives in words and deeds proclaim good news for all the Earth.
Dr. William P. Brown of Columbia Theological seminary wrote the following about creation care. “The fundamental mandate for creation care comes from Genesis 2:15, where God places Adam in the garden to “till it and keep it…” Human “dominion” as intended in Genesis is best practiced in care for creation, in stewardship, which according to Genesis Noah fulfills best by implementing God’s first endangered species act.”
Ordinary Time, Sept 4- Luke 14:25-33 – The Cost and Benefits of Discipleship
Climb that Hill
Here is the passage
This is at least the third time Jesus has said something provocative. Jesus makes a statement in 12:51 about not bringing peace. Also consider his actions on the sabbath in 13:11. Now another teaching moment on the cost of discipleship.
Picture yourself in the crowd following Jesus. You can only see his back. Occasionally, he turns around to deliver a difficult saying, almost as if daring people to continue following him. Yes, he is probably trying to reduce the crowd by making the way harder than it is now. Jesus is beginning to sense the “all” that lies ahead for him personally (betrayal and denial by his closest companions, followed by false arrest, torture, and brutal execution). He is trying to find the genuine seeker.
This text begins and ends with an “all or nothing” injunction about following Jesus, with two practical illustrations in between.
a. introductory statement (25)
b. “hating” family members (26) // Mt 10:37; Th 55:1; 101:1-3
c. bearing one’s cross (27) // Mt 10:38; Mk 8:34; Mt 16:24; Lk 9:23; Th 55:2
d. tower builder (28-30) –illustration 1 no parallels
e. warrior king (31-32) –illustration 2 no parallels
f. renouncing all possessions (33) no parallels
Jesus has three demands three demands or renunciations: (1) one renounces one’s family; (2) one renounces one’s life–by bearing the cross; (3) one renounces all that one has. Note the demands are for disciples, the leaders, not to those who are invited to only come eat at the table. Grace is for all but not discipleship.
The Three Demands:
1. Renounce family
The word “hate” use here is different than in our own time It means “to turn away from, to detach oneself from,” rather than our animosity-laden understanding. In Genesis, we read in one verse that Jacob loved Rachel more than Leah (29:30), but in the next verse, it literally says that Leah was hated (“unloved” see also v. 33). Leah was not hated like we usually use the word, but Jacob simply loved her less than he loved Rachel. Jacob didn’t have an intense dislike for Leah.
The family context is important. You were identified by your family. Individuals had no real existence apart from their ties to blood relatives, especially parents. If one did not belong to a family, one had no real social existence [like widows and orphans?]. Jesus is therefore confronting the social structures that governed his society at their core.
“Hate” is used in the sense of subordinating our natural affections, even our own being, in commitment to Jesus. A person who decides for Jesus may well find their family opposed to their new faith. In such a circumstance, loyalty to Jesus takes precedence over loyalty to family – if you want to be a disciple – a leader in the Jesus movement. Ultimately Jesus’ appeal is not to ignore people’s interest but to appeal to them. You want real profit? You want real life? Then follow me – become detached.
2. Bear Cross. Jesus usually says to take up the cross but this time is to bear the cross. In the Interpreter’s Bible it says this “Cross bearing requires deliberate sacrifice and exposure to risk and ridicule in order to follow Jesus. This commitment is not just a way of life, however. It is a commitment to a person.”
Bearing the Cross simply may mean bearing the burdens. Luke travelled with Paul and in Galatians – “From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body.” If indeed Luke accompanied Paul on some of his missionary journeys, he would be familiar with the Pauline vocabulary. Paul no doubt thought deeply about the way that his discipleship to Christ was like marks on his body–indeed, he says that his imprisonments and punishments were for Christ.
3. Give up possessions
Giving up possessions means saying farewell to them. How important are they ?The idea is not being possessed by them so they don’t divert you from the task at hand. This is also related to families Jesus regularly associated family power with possession power, because both belonged together. One of the reasons for family power was protection of possessions.
This may be more in eliminating what is dear or in the way to follow a life of simplicity to follow and act on what Jesus has to say. It is also to possibly examine our priorities and place him higher on the list
If doesn’t mean “if I give up all my possessions, I will be automatically admitted into “Christ’s club”. It is not what we don’t have that tells us whether we are genuinely followers of Christ – it is what we invest what we have in moving the kingdom of God forward in our time and in our place.
The passage ends with two parables. The first one is calculating the costs of building a tower. Think about the cost of discipleships before you begin, not during.
Often, if we wait until everything is perfectly planned before beginning a project, we would never get started. On one hand, one should know about the costs of following Jesus and not just “go along with the crowd”, but on the other hand, we don’t know exactly what “crosses” may be before us. A would-be disciple needs to consider the cost of discipleship
The second is going into battle with much fewer troops
A wise person would consider the “cost” of going to war before tackling an enemy who could easily overwhelm them. Faced with such an enemy, a wise person would sue for peace. A would-be disciple should consider the cost – don’t start what you can’t finish.
Think long and hard about Christian discipleship before a decision is made. Divided priorities drain the ability of the person to be a disciple
In summary
On one hand, Jesus makes it very difficult to be his disciple. It will cost us everything and we need to know the cost before “jumping” in. Reliance on family and possesions must be set aside for a total dependence of Jesus, the cross-bearing Christ. Such a decision for Christ comes with consequences: humiliation, shame, trouble in relationships and life in general- bearing the cross
On the other hand, Jesus may be making it impossible to be his disciple using our own abilities When we confess, “I can’t,” then we are open for God’s “I can.” Self-reliance must be set aside for a total dependence of Jesus, the cross-bearing Christ. Discipleship means a relationship of learning and growth with Jesus as the teacher and God as God, not family.
In the book Power Surge, Mike Foss lists “six marks of discipleship for a changing church” which he expects members to practice. They are:
- daily prayer
- weekly worship
- Bible reading
- service in and beyond the congregation
- spiritual friendships
- giving time, talents, and resources
They are simply habits of the soul that open us to the wonder and mystery of God’s active presence in our lives. They keep us focused; they fix our attention on the things of God.
Pentecost 13, Year C, September 4, 2022
I. Theme – Exploring the meaning of discipleship and commitment.
“Climb That Hill”
The lectionary readings are here or individually:
First Reading – Deuteronomy 30:15-20
Psalm – Psalm 1
Epistle – Philemon 1-21
Gospel – Luke 14:25-33
Today’s readings explore the meaning of discipleship and commitment. In Deuteronomy , Moses challenges God’s people to “choose life” by remaining faithful to God. In his personal letter to Philemon, Paul disarms the slaveholder’s authority by bidding him to receive the slave as a dear brother. In today’s gospel, Jesus describes a disciple as one who knows the cost and is willing to make a radical surrender to Christ.
The Gospel says, “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple.”
Hate our parents? Reject our spouses? Deny our children? The traditional hyperbole of today’s gospel may have been designed to separate the serious followers from the crowd. Whenever huge throngs gather, we can assume a variety of motives. Did they follow Jesus from curiosity, hope for healing, need for security, peer pressure or self-interest? He dispels all motives but one: radical commitment to a way of life that carries an exorbitant cost.
The final verse of today’s gospel reading (Luke 14:33) reiterates Luke’s concern that possessions might be an obstacle to Christian commitment. His concern can be interpreted in many ways. Jesus was addressing people who didn’t have any possessions, so why would it pose a problem to them? Luke Johnson argues in The Gospel of Luke that the language of possessions is symbolic, referring not so much to wealth (which can be used for good or ill) as to attitudes. Jesus wants vulnerable people, ready to surrender their assumptions and find a new identity in him. On the other hand, he rejects those who cling to comfortable ideas and who resist transformation.
Yet to over-emphasize symbolism would blunt the evangelist’s sharp social criticism. He wrote for a wealthy community, or for well-to-do Gentiles concerned that conversion might mean grave economic loss. He challenged them to continue Jesus’ welcome to the economically poor and to work for a reversal of the social order that would bring justice to all.
While Luke does not offer a definite answer to the problem of possessions, he suggests a direction that is fleshed out in Paul’s letter to Philemon. There we find a concrete example of the radical commitment Jesus demanded. Paul has the audacity to ask a slave owner to give up a costly possession; in this case, a human being. Furthermore, he invites a shift in attitude: that Philemon see Onesimus not as slave but as brother. His plea combines both elements of Luke’s message: relinquishment of possessions, change of heart. If we have the courage to apply the message to our own lives, we probably respond with an honest “Ouch.”
There are other thoughts about living a life according to God. There are two ways to live: to live into God’s ways, or to live into the way of the wicked. It is clear in the Scriptures that the way of the wicked is to abandon God. Do we abandon God in exchange for a set of rigorous rules? Do we abandon God in exchange for worldly success, comfort and wealth? Do we abandon God to be around people who think, look and act like us, where we are comfortable? Or do we seek God’s ways, which are not always easy but are often hard—to be among people who are different, to be open to learning new ways of thinking, to stand against war, injustice, and poverty? One way is more straightforward and easy, but serves ourselves. The other way is harder, but serves others, and is concerned about the whole community—the whole kingdom—the whole reign of God.
II. Summary
First Reading – Deuteronomy 30:15-20
The book of Deuteronomy was written as Moses’ farewell address to the people of Israel gathered at the border of the promised land. The book re-presents Mosaic teaching in order to deal with the changed situations of later history. The applicability of Moses’ teaching to each generation is emphasized (5:3; 6:1-2).
This reading comes from Moses’ third address (chaps. 29–30). It challenges the people to decide between two ways of living, life or death, blessing or curse, as they prepare to enter the land that was prepared for them. The format reflects treaties between nations of that period. These concluded with a call to the gods to act as witnesses to the treaty. Here the whole created universe is called to witness the covenant (31:28).
The people are urged to “choose life,” not merely a prolongation of days but the fullness received in love, obedience and faithfulness to God. In a classic prophetic “rib” pattern, heaven and earth are called to witness what God sets before Israel: “life and death, blessings and curses”. It is classic covenantal speech that beseeches Israel to do one thing. “Choose life!”
For those who follow God, obey the commandments, observe the ways they have been taught, God’s blessings are with them now and always. But for those who go astray, who do not follow the commandments and what they have been taught, it will lead only to death. This is part of the final discourse of Moses, warning the people that the way they live their lives matters. The way we live our lives shows our faithfulness to God, our upholding the covenant. God cannot break the covenant, only we can.
Psalm – Psalm 1
Psalm 1 reflects the blessings and curse of life choice reflected in Deuteronomy. For those who turn towards God, the blessings of life are found in the life well-lived; for those who turn away from God, they will not experience the blessings. This isn’t about worldly success and riches, but rather the blessings are wisdom and fulfillment—even joy—for those who choose to follow God.
This psalm, with its call to a righteous life based on knowledge of the “law of the lord” (v. 2), the Torah, serves as a fitting introduction to all the psalms. It springs from the wisdom tradition, which emphasized how to live in both material and spiritual prosperity.
The righteous are those who have not taken the advice of the wicked, nor imitated their way of life, nor joined in their rejection of the law. They “meditate” (v. 2) upon it, literally, read it aloud in a low voice. The lord is in intimate and personal relationship with the righteous.
Here all of these portions of Wisdom are assigned to the ones who love YHWH. They are compared to the “wicked” that are like chaff. Another agricultural image describes the righteous – “like a tree planted by streams of water”. Note, however that it is not an ideal tree always in bloom and with fruit – no, times and seasons govern these as well. Real life is lived by both the righteous and the wicked. The righteous will be given the way of life, a path not granted to the sinner.
Epistle- Philemon 1-21
This is the only personal letter of Paul’s to have been preserved. Paul writes from prison (perhaps in Ephesus around AD 56 or in Rome around AD 60), to Philemon, an earlier convert of Paul’s (v. 19b), in whose home the local congregation now meets (v. 2).
Onesimus was converted to Christianity by Paul, and the relationship between the two men was most like quite close. The book becomes an exercise in practical Christianity in the face of social norms and expectations. The letter consists of four sections: a) Introduction (1-3), b) Thanksgiving (4-7), c) the main Body (8-22) and finally a d) Conclusion (23-25). Onesimus has now runaway. The legal penalties for runaway slaves were severe.
Paul complies with the legal requirements by returning the slave and by making himself responsible for all damages due the owner. Paul asks Philemon to receive back his runaway slave, Onesimus, and then, like Abraham at Sodom, asks him to go farther and to send Onesimus back to Paul for “he is indeed useful to you and to me.”
In the privacy of their relationship, Paul pushes the boundaries of their relationship in Christ. There is no preaching against slavery, nor is there any accusation about Philemon’s desiring Onesimus’ return. Instead there is the request to understand this as a situation unique to these two, no three, Christian men.
Paul is able here to use the slave language to advantage, he who described himself as a slave to Christ. Thus he describes the possibility for Onesimus as “no longer a slave but more than a slave.” Paul does not push his apostolic authority, but yet implies a greater authority that ought to direct Philemon’s response, “Confident of your obedience.”
Playing with Onesimus’s name (which means useful, beneficial), Paul points out that the formerly useless slave is now useful to both of them and asks for Philemon’s generosity (vv. 20-21). Paul’s letter is a masterful work of rhetoric in hopes of convincing Philemon to not be harsh to Onesimus, but to welcome him back and to see him differently—no longer as a slave, but as a brother in Christ. Paul is calling for Philemon to change his mind, to change his view. Paul calls Philemon to become a person of stature, to embrace a larger vision of his social context in which all people are God’s beloved children, worthy of affirmation.
This is not merely suggested as a personal favor to Paul but is grounded upon the recognition that the slave is now a “beloved brother” of his master, “in the flesh and in the lord” (v. 16). Philemon is left to decide his own course of action: whether merely to refrain from punishing Onesimus, or to free him or to accept him as a fellow evangelist (and perhaps send him back to Paul).
The Revised Common Lectionary excludes the last few verses of personal note, but verse 22 is very important because Paul is going to follow up and make sure that Philemon is treating Onesimus well, for Philemon is a follower of Jesus
Gospel – Luke 14:25-33
This scripture also needs to be set in context Luke’s parables in Chapter 13 – 14 (of which this is part) which calls us to whom we should direct our ministries – the crippled woman, the man with dropsy, and the guests from the highways and byways.
In this reading, Jesus cautions those who accept the invitation into the kingdom too easily. In Semitic idiom, hate means to lack commitment or attachment, a point made clear in Matthew 10:37. Coming to Jesus for teaching and healing must be complemented by following him as disciple and servant (9:23).
Therefore the “hatred” of father and mother, wife and children, brothers and sisters” is not disaffection from persons we love, but rather understanding the even greater things that Christ calls us to. The family of reference is really the larger family of discipleship. What is it, we ought to wonder, that Jesus really calls us to, and do we know the cost of it.
The two brief parables illustrate the point that one must count the cost before undertaking a demanding enterprise.
- ” For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, saying, `This fellow began to build and was not able to finish.’ The tower is not a fortification but a farm building, a watchtower or a silo.
- ” Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. So therefore, none of you can become my disciple if you do not give up all your possessions.”
Verse 33 does not summarize the parable but counts the cost of true discipleship: renunciation.
This passage does cause to examine the larger context of our lives. Are we “possessed” by our possessions, stressed out in our quest for the comforts promised by the American dream? To love the world rightly we need to place God at the center of our lives; conversely, we love God best by bringing beauty and joy to the world. The vision of an impossible ideal can motivate us to seek the most realistic transformation in our current situation.
Sermon, Aug 28, 2022
Sermon, Proper 17, Year C, 2022 Proverbs 25: 6-7, Psalm 112, Luke 14:1, 7-14
“Supper at Emmaus”- Caravaggio
In today’s gospel, Jesus tells us about how we are to come to our true place in the reign of God and find ourselves seated at God’s “welcome table.”
In this story, Jesus is eating a meal on the Sabbath with a leader of the Pharisees. The first verse of this passage says that they were watching Jesus closely. I’m assuming that “they” were the group of Pharisees who would have been invited to this meal.
Jesus watches the Pharisees take their places at the meal. Where they sat was quite important, for the seating indicated where people stood within the group, who were the most honored, and who were the least important.
The Pharisees were strict followers of Jewish tradition. The more they followed the tradition, the better they considered themselves to be. They judged one another on their accomplishments in the department of law keeping. And those who were the best were the ones chosen to sit in the place of honor at banquets.
Inevitably the Pharisees had come to believe that their relationships with God were determined by how well they kept the laws, and that they earned God’s favor by keeping God’s commandments.
We fall into the same trap ourselves. We try to live by God’s laws. We try to love God and to care for others. We are proud of our accomplishments. We are proud of being good people. But that proudness we develop can adversely affect our relationship with God, and with other people.
Here’s an example. Years ago, Easter Sunday had at last arrived at St George’s in Fredericksburg. The scent of lilies filled the church, exquisitely arranged flowers delighted our eyes, the choir, accompanied by trumpets, sounded like a heavenly chorus—what a grand way to celebrate our Lord’s resurrection. How proud I was to be there, proud of being a good Christian on this day, along with all the other good Christians who filled every pew.
And then my rejoicing was interrupted.
For who should be the lector that day but a woman in our congregation who was well known for her struggles in life and who wasn’t the best reader either.
I’m ashamed to admit that I thought to myself, “I can’t believe that she is reading on Easter Sunday of all days! She isn’t worthy of that honor. Someone who is better than she should be the one up there in front of all these people. I am worthier than she is! Why didn’t I get chosen to read today?” And then I instantly felt guilty and ashamed for this proud thought.
I have mulled over that incident many times in the years that have passed since then. I had gotten caught up in trying to prove myself to God and to everyone else, trying to prove that I was worthy of a place of honor. I was trying to earn my way to God’s table. I had not taken to heart the wisdom of what Jesus had to say in today’s gospel.
Maybe the Pharisees who listened to Jesus that day took the parable he told literally. Maybe at that very meal they had observed the host asking someone to move so that someone more important could sit near the host. And so Jesus underscored what they had all just seen by reminding them of the verse in Proverbs that says “It is better to be told, “Come up here,” than to be put lower at the table. Who would want to be embarrassed in such a public way?
But there’s more to the story Jesus tells than just what happens on the surface of the story.
Jesus is reminding those with ears to hear that our true place in God’s reign is not up to us. No matter how hard we try, we cannot earn the seat of honor at the heavenly banquet, or even a place at all.
Instead, our place at the table in God’s house is entirely up to God’s gracious love and mercy. And we want to put forth our best effort out of gratitude for God’s gracious love and mercy at work in our lives.
Instead of working on earning a place of honor, instead of trying to prove our worthiness, our assignment is simply to trust in the Lord instead of ourselves, to fear the Lord, to take delight in the Lord’s commandments, to be merciful and full of compassion, and to be generous and just, as today’s psalmist explains.
Our assignment is to be humble, just like Jesus was in his life on earth.
In his letter to the Philippians, Paul reminded his listeners that Jesus himself, God incarnate, did not cling to equality with God, but humbled himself, becoming a servant, and became obedient to death, even death on a cross.
To be a follower of Jesus is to cultivate humility, and to be a servant to God and to those around us.
Remember the parable Jesus told that we heard a few weeks ago, in which the watchful slaves are to be dressed for action and to have their lamps lit, to be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks.
And then when the master arrives, he blesses the alert slaves. Just as Jesus did when he washed the feet of his disciples at the last supper, this master will come in, put on his apron, and have the servants sit down to eat, and the master will serve them!
That is shocking, that God would choose to wait on us!
And even more shocking, God invites everyone to the table, not just the worthy few who may, in the eyes of this world, be the deserving ones.
Jesus reminds the Pharisees, and us, of that aspect of God’s unconditional love for all of us in the second half of today’s gospel, when he tells the host, “Next time, don’t invite the ones who can and will repay you. Instead, invite the poor, the crippled, the lame and the blind.” They can’t repay you. But God, the only one who can bless us, will bless you because what you have done for those who cannot repay you have done for God.
To offer this grace and mercy to all that is around us is not about earning God’s favor. Offering grace and mercy to the other is an act of gratitude and thanksgiving to God—God, who loves us enough to welcome us to the table even when we are poor in spirit, even when we are crippled physically or spiritually or emotionally, even when we are too weak to get up and walk through another day, even when we can’t even see that God is right there before us, inviting us to God’s table, even when we struggle to be unselfish and hesitate to invite those who cannot repay us to come on in.
So how are we to come to our true place in God’s reign?
To humbly trust in the Lord instead of in ourselves and our accomplishments.
And to live in gratitude by sharing God’s undeserved hospitality, knowing that God embraces all of us and all things in God’s great circle of love, and invites us all to God’s welcome table.
Augustine of Hippo, Aug. 28
Augustine was born in Thageste, North Africa, in 354. His mother, Monnica, was a committed Christian and tried to raise Augustine in the faith.
In Augustine’s time, Christians were not baptized until later in life for fear that they would stain their souls with their post-baptismal sins. Augustine took this as a license to sin, and sin boldly. Although brilliant, he had a passionate and tempestuous personality and was infamous for his profligate lifestyle, complete with a scandalous mistress, creative cursing, and drunken debauchery.
Augustine had a quick and insatiable mind. He studied philosophy, rhetoric, and law and was an accomplished professor. Drawn to Neoplatonism and Manichaeism, Augustine remained restless, unable to find a system of thought that both engaged his mind and soothed his soul.
While Augustine was serving as professor of rhetoric at the Court of Milan, his mother Monnica’s pleas and prayers for her son to return to Jesus finally reached their climax.
In the summer of 386, Augustine heard the story of Placianus’s and his friends’ conversion after reading of the life of Saint Anthony of the Desert. He was jealous of the revelation given to them and was pacing his garden, wishing for some clarity in his faith, when he heard a child’s voice telling him to “take up and read.” Augustine believed this was the sign he sought and took it as a divine command to open the Bible and read the first thing he saw.
His Bible turned to Paul’s Epistle to the Romans: “Let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarrelling and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (13:13-14). Augustine felt the words were speaking directly to him. He was deeply convicted about his life of sin and felt called to dedicate his life to God. Shortly thereafter Augustine made the acquaintance of Bishop Ambrose, and, under his influence, came to view Christianity as both intellectually respectable and morally desirable. Augustine was baptized on Easter Eve 387.
His baptism and conversion to Christianity transformed Augustine completely from a prominent debaucher to a powerful defender of the faith. Upon returning to Africa, he gave away all of his possessions to the poor, with the exception of the family home—which he converted into a monastery. He was ordained a priest in 391 and consecrated as bishop of Hippo in 395, a position he held until his death thirty-five years later. He was described by his friend and fellow bishop, Possidius, as a man who “ate sparingly, worked tirelessly, despised gossip, shunned the temptations of the flesh, and exercised prudence in the financial stewardship of his See.”
Augustine’s writing provides his greatest legacy to the Church and the world. After his conversion, the quick, insatiable intellect he had applied to rhetoric and philosophy turned to theology and ethics. Augustine answered God’s call to “love the Lord your God with all your mind,” and fulfilled it well. Yet Augustine’s writing and thought were not dry and detached but passionate and evocative, engaging the heart as well as the mind.
Augustine’s Confessions is one of the earliest and most well-known examples of spiritual autobiography. In Confessions, Augustine tells the story of his life and faith: the good, the bad, and the ugly. 350 sermons and 100 works also survive Augustine did not hide his past sins and early debauchery but confessed them freely. In Confessions, he admitted that, as a young man he prayed, “Grant me chastity and continence, but not yet.” And in a letter to some bishops, he once wrote, “I too have sworn heedlessly and all the time, I have had this most repulsive and death-dealing habit. I’m telling your graces; from the moment I began to serve God, and saw what evil there is in forswearing oneself, I grew very afraid indeed, and out of fear I applied the brakes to this old, old, habit.”
Augustine of Hippo is commemorated in The Episcopal Church’s calendar on August 28.
Augustine’s Ideas
One question preoccupied Augustine from the time he was a student in Carthage: why does evil exist in the world? He returned to this question again and again in his philosophy, a line of inquiry motivated by personal experience. Augustine lived in an era when the pillar of strength and stability, the Roman Empire, was being shattered, and his own life, too, was filled with turmoil and loss. First he lost his mistress, then his mother, and finally his son. To believe in God, he had to find an answer to why, if God is all-powerful and also purely good, he still allows suffering to exist.
Augustine’s answers to this question would forever change Western thought. First, he states that evil exists because we have free will. God enables humans to freely choose their actions and deeds, and evil inevitably results from these choices. Even natural evils, such as disease, are indirectly related to human action, since they become evil only when in contact with people. According to this theory, a disease spreads only because men and women put themselves in harm’s way. Augustine gave a more theological explanation later in his life: we cannot understand the mind of God, and what appears evil to us may not be evil at all. In other words, we cannot judge God’s judgment. The roots of both of these answers stemmed from two philosophies, Manicheanism and Neoplatonism, which shaped Augustine’s ideas.
He helped formulate the idea of original sin – “the deliberate sin of the first man is the cause of original sin.” Adam by his fault transmitted to us not only death but also sin. The grace of Christ was therefore indispensable to human freedom .
Free Will and Responsibility
Before Augustine, Manicheanism was extremely influential among early Christians. Manicheanism was a cult that first arose in Roman North Africa, begun by a Persian named Mani, who died around A.D. 276. This cult combined elements of Christianity with elements of Zoroastrianism, the ancient religion of Persia, or Iran. Mani taught that the universe was a battlefield of two conflicting forces. On one side is God, who represents light and goodness and who seeks to eliminate suffering. Opposing him is Satan, who represents darkness and evil and is the cause of misery and affliction. Human beings find themselves caught in the middle of these two great forces. According to Manicheanism, the human body, like all matter, is the product of Satan and is inherently evil, whereas the soul is made of light. The only escape from evil is to free the soul from the body through the practices of asceticism and meditation. Manicheanism taught that Satan is solely responsible for all the evil in the world, and humankind is free of all responsibility in bringing about evil and misery. Augustine became a follower of Manicheanism during his student days in Carthage, but he ultimately broke with the Manicheans over the question of responsibility for evil, since he believed that human beings are capable of free will and are among the causes of suffering in the world. This disagreement led him to Neoplatonism, a system of philosophy developed by Plato’s follower, Plotinus, that would prove to be the most influential in his life and work.
The Importance of the Body and the Soul
Plato’s influence on philosophy was widespread during the later Roman Empire, the time in which Augustine lived. The philosopher Plotinus (a.d. 204–270), in particular, was responsible for redefining and reshaping Platonic philosophy into a cohesive system of thought called Neoplatonism. To explain the presence of evil, Plotinus drew on Plato’s distinction between the world of physical, tangible things and a world of intangible ideas or Forms. Plato taught that the physical world is changeable, perishable, and imperfect, in contrast with world of ideas or Forms, which is constant, perfect, and everlasting. Because the physical world is marked by change and corruption, it is impossible to fully know it. True knowledge can be achieved only by thinking about the eternal and perfect forms, of which the tangible world is only a copy, just as a painting is only an imitation of something real.
The Neoplatonists used this distinction between the physical and the ideal to explain the relationship between the body and the soul. They taught that the soul is perfect but trapped in an imperfect body. Because the body belongs in the physical realm, it is the root of evil. Thus, the soul seeks to break free of the body so it can live true to its perfection, in the realm of ideal forms. In Plotinus, Augustine found the important idea that human beings are not a neutral battleground on which either goodness or evil lays claim, as the Manicheans believed. Rather, human beings are the authors of their own suffering. Plotinus carried this line of thought further than Augustine was willing to accept, asserting that the body is unimportant in defining a human being and that true human nature involves only the soul and has nothing to do with the body. Augustine disagreed, maintaining that human beings are both body and soul together. We bring evil on ourselves because we actively choose corruptible elements of the physical world rather than the eternal, perfect forms, which are spiritual. Augustine argues that God does not allow evil to exist so much as we choose it by our actions, deeds, and words. Later, he came to the conclusion that it is impossible for us to understand the mind of God, and therefore we cannot come to a proper comprehension of why suffering exists.
The Possibility of Certitude
A number of philosophers before Augustine had argued that certainty is impossible and that the best the human mind can hope to achieve is the conviction that its conclusions are highly probable. Augustine disagreed with this premise and sought to demonstrate philosophically that certitude is in fact possible. His first argument is that if we accept the possibility of our conclusions being probable, we’ve already implicitly assumed that certainty exists, because things can only be “probably” true if truth (in other words, certainty) does in fact exist. If there is no truth, there is no probability. Second, happiness is the result of acquired wisdom, which all human beings desire. Thus, to say wisdom cannot be attained is to say that happiness is impossible—an unacceptable conclusion. Third, Augustine takes issue with the idea that the senses cannot be trusted, and he does not agree with his opponents that the mind is entirely dependent on the senses. On the contrary, our senses do seem reliable to a certain extent, and the mind can understand things independently of the senses, so therefore it must be even more reliable than the senses. Finally, Augustine points out that our mental states are beyond doubt. Whatever we may say or not say, we cannot doubt that at this moment we are thinking. We may say that we are being deceived, but this very fact of being deceived proves that we exist. These four reasons support the thesis that certitude is possible.
The Gospel – Luke 14:1, 7-14 – Pentecost 12 The Way Up With God Is Down
"Feast of Simon the Phrarisee" – Peter Paul Rubens (1618-1620)
I love David Lose’s comment on this passage -“If there was ever a gospel reading that invited a polite yawn, this might be it. I mean, goodness, but Jesus comes off in this scene as a sort of a progressive Miss Manners.” He later backs off of it.
Jesus is on his way to Jerusalem. And so this, and all reported encounters with religious authorities, are going to clarify and sharpen the division between Jesus’ vision of right now, right here, being the time and the place for the realization of God’s Kingdom, and the authorities’ anxiety to keep social peace as defined and enforced by the Roman occupiers.
He is invited to dinner by the big cheese – “house of a leader of the Pharisees”. Jesus does not seem to be invited for the hospitality of it, but for the hostility of it. The setting seems hostile. Sabbath controversy stories in chapters 6 and 13 had both ended with pharisees on the defensive (6:7; 13:17). Chapter 11 had ended with the pharisees "lying in wait for him, to catch him in something he might say." (11:54).
Thus Jesus is not being watched closely to see what they might learn from him. He is being watched closely to assess just how much of a threat he really might be. He is being tested outside of the admiring crowds. Jesus is watching them very closely in order to make observations about human conduct. He wanted to contrast their kingdom of ritual with the kingdom of God emphasizing mercy and radical inclusion.
The word pharisee can mean "to separate". The Pharisees were a group of people who separated themselves from the riffraff of society. They sought to live holy and pure lives, keeping all of the written and oral Jewish laws. Often in the gospels, Pharisees are pictured as being holier-than-thou types, the religious elite. They felt that they had earned the right to sit at the table with God. They criticize Jesus because he doesn’t separate himself from the "sinners and tax collectors."
The Gospel is sandwiched between two other situations. Just before the Gospel Jesus heals a man with dropsy and defended that Sabbath healing. He may have been the bait
There are two main scenes here with advice:
1. Going to banquet sit at the lowest place so you can move up rather than forced down
In Israel, the meal table played a very important role, not only in the family, but in society as well. When an Israelite provided a meal for a guest, even a stranger, it assured him not only of the host’s hospitality, but of his protection Also in Israel (as elsewhere), the meal table was closely tied to one’s social standing. “Pecking order” was reflected in the position one held at the table
Jesus knows that most people would want to take the place of honor. What is interesting is that those who put themselves forward to take the highest or most dignified place might be removed not to the second place but to the lowest place.
And, Jesus takes pains to show that this "demotion" is really an experience of humiliation. Rather than seeking to put ourselves forward, we are to wait until we are invited up to the honored position.
When the guests jockeyed for position at the table, Jesus spoke to this evil as well (vv. 7-11). While they believed that “getting ahead” socially required self-assertion and status-seeking, Jesus told them that the way to get ahead was to take the place of less honor and status. Status was gained by giving it up. One is exalted by humbling himself, Jesus said.
Note that Jesus is not criticizing the system but how people operate within it.
His exhortation is to pursue humility, a concept with significant status connotations. Humility was very rarely considered a virtue in Greco-Roman moral discourse.
Humility doesn’t mean being passive. Letting others walk all over us Jesus shows by his life that being humble didn’t mean being passive, but, when necessary, it meant taking out the whip and driving the self-centered bullies out of the temple.
There is a balance between being humble without self-degradation or shame of letting others "walk all over" us vs. deliberately putting ourselves above others through self-exaltation or arrogance.
Exaltation depends too if you are doing the exalting or God raising up and exaltation belong to God; recognition of one’s lowliness is the proper stance for human beings. The act of humbling oneself is not something for its own sake, but for the sake either of God or of Christ .Jesus advises a strategy of deliberately and consciously living beneath one’s presumed status in order to receive even greater honoring later.
Some scholars speculate that this teaching would particularly apply to Luke and his first readers as they were higher status Gentiles, and the mixed-status Christian communities would require them to live beneath their comfort zone. God would later recognize and honor their accepting of lower social standing.
Here is a paradox indeed. The way up is down. To try to “work up” is to risk being “put down.” Those who wish to be honored must be humble and seek the lowly place. Those who strive to attain the place of honor will be humiliated
2. If you are the host, don’t invite who can in turn invite you and be repaid but invite “ the poor, the crippled, the lame, and the blind” and be repaid by God
Shift in emphasis here. Now Jesus is not working within the system but challenging it.
The host had apparently invited all the prominent people to his table on this occasion.
Jesus assumes that you are putting on the feast, rather than attending a marriage banquet, and that you have to put together your guest list. Guest lists are put together based on a philosophy or on some kind of principle. Two popular ways to do it are because you "owe" someone who has invited you to their event or you want to "get in good" with some people and so you extend an invitation to them
First century middle-eastern dinner parties were political, social, and class affairs. One would invite those considered one’s social equals or superiors. Accepting an invitation to a such a dinner carried with it the expectation that the one invited would return the favor.
Obviously, in the unlikely event they would get an invite, poor people would not accept since they would not be able to repay.
The central principle of this advice is that we are to give things to people without expecting any kind of return.
Jesus told him that while men might seem to get more in return from inviting their friends, family, and prominent people to a meal, in heaven’s currency men were rewarded by God when they invited those who could not give anything in return—the poor, the crippled, the lame, and the blind.
Jesus calls for “kingdom behavior”: inviting those with neither property nor place in society. God is our ultimate host, and we, as hosts are really behaving as guests, making no claims, setting no conditions, expecting no return.
We are to do good to people regardless of their ability to repay. In fact, we might delight even more in extending ourselves to people if they can’t repay because, in this case, we will have a reward at the "resurrection of the righteous."
Notice here that the listing: the poor, the crippled, the lame and the blind – reflect those listed in Jesus’ initial declaration for his ministry way back in Luke 4:18. Your "blessing" is the total removal of social rank in the reign of God. In God’s eyes, this is justice, and you will be rewarded at the "resurrection of the just."
Helping the needy is more than just sending money, but getting involved with the people — perhaps sitting down together with them as equals at a supper table.
What the "helpers" frequently discover is that Christ serves them through the needy. Jesus says we need to start inviting new people to dinner and it may challenge our comfort zones.
We are disciples on the road – disciple on the road with Jesus is to share with those who have nothing and who can give nothing in return.
Back to David Lose on inviting the “the poor, the crippled, the lame and the blind”:
“And while that sounds at first blush like it ought to be good news, it throws us into radical dependence on God’s grace and God’s grace alone. We can’t stand, that is, on our accomplishments, or our wealth, or positive attributes, or good looks, or strengths, or IQ, or our movement up or down the reigning pecking order. There is, suddenly, nothing we can do to establish ourselves before God and the world except rely upon God’s desire to be in relationship with us and with all people. Which means that we have no claim on God; rather, we have been claimed by God and invited to love others as we’ve been loved.
“As we see in today’s reading, precisely because we have been invited into relationship by God — because, that is, God has conferred upon us freely a dignity and worth we could never secure for ourselves — we are free to do the same for others. We are free to put them before ourselves, to lead them to seats of honor, to invite them to be our dinner guests, not because of what they can do for us, but because of what has already been done for all of us.
“It’s a new humanity Jesus is establishing, a new humanity that has no place for our insecurities and craving for order. Which is why it’s frightening and why those invested in the pecking order — which, of course, includes all of us — will put him to death.&qu
Lectionary August 28, Pentecost 12
I. Theme – Our lives should exhibit humility and love
Feast of Simon the Pharisee” – Peter Paul Rubens (1618-1620)
The lectionary readings are here or individually:
First Reading – Sirach 10:12-18 or Proverbs 25:6-7
Psalm – Psalm 112
Epistle – Hebrews 13:1-8, 15-16
Gospel – Luke 14:1, 7-14
Today’s readings remind us that our Christian way of life is characterized by humility and love. The wisdom teacher Sirach warns his readers to avoid arrogance, violence and pride. The author of Proverbs counsels about having a humble attitude and being content with one’s own social status. The author of Hebrews urges readers to make Christian love a practical reality in their lives.
At a banquet, Jesus teaches the meaning of true humility.Jesus’ teachings on humility challenge us, and cause us to go deeper—it is not enough to humble ourselves in the presence of others, but to actively reach out and invite those who would not be invited to join in. We are called to live out our witness, especially when it is hard and goes against the grain of the world. How does the invitation of Jesus challenge us at the table as we celebrate?
Some of us may know the honor of sitting at the head table at some social or business function. Because recognition of our importance is a coveted honor, the scene in Jesus’ parable of the wedding feast is familiar to us. Who has not looked for his or her place card near the host and been disappointed to find other names at the seats of honor?
The twinge we feel when we do not make the head table at important meetings reveals the fact that we still have a trace of the old nature in us. We want to look rich before people; we forget how rich Christ has made us before God.
Our earthly status is always insecure; it waxes and wanes, and the retirement party inevitably comes. Newcomers take our place, and we are expected to go fishing–or at least stay out of the way of our successors. Not so in God’s service. Once a saint, always a saint here. We are never retired from work in the kingdom. Our future is to be more glorious than is our present in God’s service.
God continues to give freely to us who are poor in what matters most. Our attempts to emulate God’s generosity and hospitality are received and honored when done in the spirit of humility that befits God’s image in us. Then, like God, we too can enjoy the company of those who can never repay us.
II. Summary
First Reading – Sirach 10:12-18
The book of Sirach, also called Ecclesiasticus in older Bibles, reflects the teachings of Judaism in the second century BC. The author, Ben Sirach (50:27), describes himself as “one who devotes himself to the study of the law of the Most High” (38:34). Apparently, Sirach ran a religious school, a “house of instruction” (51:23), for those whose wealth afforded them such leisure. He set down in writing the content of his oral instruction about 180 BC. His grandson translated the work into Greek sometime after 132 BC. (See the Prologue to the book of Sirach.) It is a book of moral instruction and wise sayings.
It was included in the Greek translation of scripture (the Septuagint, usually abbreviated LXX). Although not a part of the Hebrew canon of scripture, the work was highly valued both in Jewish and Christian circles. Thus it acquired its Latin title, Ecclesiasticus, “of the Church,” that is, to be read in church. It is the last major product of the tradition of wisdom literature (such as Job, Proverbs and many of the Psalms), and is an early example of the teaching that developed into the rabbinic schools of Judaism.
The reading for this week is a little homily on human pride. Notice the consistent structure of coupled clauses. From the ostensibly theological premise that begins this discourse, Ben Sira quickly moves into the world of wisdom and commonplace practicality. He sees pride in the rulers of the world, a pride that God quickly undermines and brings to naught. Ben Sira had ample fodder for his mill. Living in the period of the Seleucid kings, the author saw ample examples of pride in the face of God. Perhaps some reading in the Maccabees might help flesh out these insights for you. History had left the old concerns about the Davidic kingship behind. In spite of the success of the Maccabean Period (164-63 BCE) the Levant was already engulfed by far mightier powers whose secular and religious life was at odds with what Israel had long known. Faithfulness to God, rather than national or personal pride, during such a period is what Ben Sira hopes to receive.
For those bothered by reading the apocryphal text, the lectionary provides this snippet from Proverbs. As such it deftly serves as an inspiration point for Jesus’ saying in the Gospel. The reading from Proverbs has more of a personal scope while the reading from Sirach has a more global feel.
The Book of Proverbs consists of short, memorable sayings drawn from human experience that are shaped poetically for memory and meaning. Since they are practical, proverbs serve a multitude of functions for people in their communities including observation, command, admonition, prohibition. In general they help to preserve tradition, ponder the mystery of life, and promote proper behavior. Today’s reading, for example, offers advice on how to conduct oneself when invited to dine with the king.
Not only are the images and message memorable, but the shape is poetic. In particular, Hebrew wisdom utilizes the parallelism of couplets to juxtapose truths and tease out new meanings. Good proverbs are characterized by being memorable, true to experience, practical or useful, and universally applicable.
Each proverb is like a snapshot of a vast panorama that needs to be complemented by other viewpoints. Since no proverb can totally capture the complexity of life’s mystery, the truth of each must be taken in context with that of others to create the whole picture.
Proverbs 25:6-7 is a brief passage about humility. It is better to be raised up than to be taken down. Humility is one of the character values lifted up by Wisdom literature. In our second thread of the Hebrew Scriptures this season after Pentecost, we have been following passages about the covenant that God made with the people and the promises of the covenant.
This passage, while at first glance doesn’t seem to fit, reminds us that when we are humble, we are more likely to witness and experience God’s grace firsthand than if we are proud. As often among people, we think we only need God when things are bad. If we remember with humility that all things, including ourselves, come from God, if we remember our dependence upon God, then we remember God’s presence, through good times as well as difficult times. When we are low, we hold on to the hope of God to raise us up, and when we are high, we remember with gratitude that it is God who has raised us up, and we also remember others who need help to be raised up. We focus not on our own gain, but the will of God and the care of others.
Psalm – Psalm 112
This is an acrostic psalm, each line beginning with a successive letter of the Hebrew alphabet
This psalm is in happy company with both Sirach and with Proverbs, for all three of them are examples of Wisdom literature. Here the idea person is held up for us to emulate and to exploit. The proper noun indicates a warrior or a hero, but it is really anyone who has to deal with the issues of this world. Prophetic issues are raised up here: righteousness, mercy, generosity, truthfulness, and such.
Psalm 112 sings of the blessings of God for those who follow God, and that even those who are blessed with riches are blessed so they can give freely to the poor. The blessings are not only spiritual, but include children (v. 2) and wealth that can be used to help others (v. 3, 5, 9). These blessed faithful contrast with the wicked whose “desires come to nothing” (v. 10).
The psalm closes with a neat comparison – The ideal person stands in sharp contrast to the one who is wicked. The wicked are the ones who are angry and jealous, who allow greed to overcome them, but the righteous give freely, sharing with all, and delighting in God who has given them everything. They are in sorrow at the comparison, and unlike the reputation of the righteous one (which, according to the psalmist, is eternal) the desires and story of the wicked will soon be gone.
Epistle- Hebrews 13:1-8, 15-16
The first people to hear this letter were Jews who had become Christians. Their conversion cost them their membership in familiar Jewish circles, so the author persuades them that they have an even better, if yet unfamiliar, membership in Christ.
Here, in this reading, the author gives the reader some final recommendations on how to live a worthy life. We are given advice on loving service and then in a later section on true worship
The writer reminds the readers that in following Jesus, we must love one another, and that love comes with respect. Hospitality, especially to fellow Christians, was a practical way of showing love, since one’s fellow guests at ancient inns were likely to be thieves. Hospitality was especially a duty for leaders of households. The responsibilities and rewards of such hospitality could be unexpected.
Prisoners and the ill-treated were to be helped. Christians should be able to be compassionate concerning the sufferings of others.
We must honor our spouses and remain faithful. We must love one another with mutual respect, and not live in greed.. Adultery and immorality will be judged. Love of money also disrupts relationships in the community and with God. Everyone is to be content, trusting in God’s care and adopting Psalm 118:6 as a watchword.
Jesus’ teachings, the commandment to love one another, still stands. We honor God by living for others, caring for others, doing good to others. The writer makes the bold claim, “Jesus Christ is the same yesterday and today and forever.” While we all grow and change, God’s promise fulfilled through Jesus—indeed, God’s love through Jesus, remains the same.
The recipients of the letter are urged to remember the example of their own leaders, as previously they have considered that of the Old Testament saints (chap. 11). These leaders appear to be those who originally proclaimed the gospel to them (2:3c), and who have now died. Whereas mortal leaders die, Jesus Christ is always available as model and mediator.
Gospel – Luke 14:1, 7-14
The particular sequence in Luke 14:1-24 of a healing, a teaching and a parable has been shaped by Luke around the theme of supper in the home of a Pharisee. The teaching on humility in verses 7-11 is, at one level, an illustration of simple worldly wisdom (Proverbs 25:6-7). But it takes on meaning for the whole Christian community when related to the community meal or eucharist.
Jesus is eating at the house of a leader of the Pharisees, and Jesus has noticed where everyone has sat down for the meal. The guests are choosing to sit closest to the host and to Jesus, to show how honored they are, rather than showing their humility.
There are two teachings. The first is about humility. What Jesus advises them goes against all tradition—to sit at the lowest place and then be invited to move up. Jesus’ reasons for this is that all who humble themselves with be exalted (vs. 11), but this exaltation may not come in this lifetime. In verse 11 the passive verbs indicate that God is the one doing the action. The future tenses point to the humbling of the proud and the exaltation of the lowly on the last day, already implicit in the coming of the Messiah proclaimed in Mary’s Magnificat prayer (Luke 1:52).
The second observation is about the virtue of hospitality and how it is lived out in the actual lives of people. Who should be invited to our banquets? The guests should be, according to Jesus those on the margin of society – the poor, the crippled, the lame, and the blind. Those whose reputations and labels would not make them on the guest list. This teaching goes beyond humility, but that we are called to bless others
In other words, all those who are mentioned by both Isaiah and Jesus as the recipients of the messianic kingdom should be invited to this earthly feast. There is no reciprocity here, only the promise of the kingdom. Thus, this simple human dinner party becomes a sign of what is to come in the heavenly realm.
This teaching speaks both specifically to the exclusivity of the Pharisees and generally to the ethic of reciprocity widely accepted. The maimed, the lame, the blind were excluded from worship at the Jewish temple, and thus w ould have also been unacceptable dinner guests for the Pharisees. None of those mentioned would have been able to repay this hospitality.
Jesus’ challenge to inclusiveness at the Christian eucharistic banquet continued to haunt the early Church (James 2:2-4; Romans 12:16) and remains just as much a challenge today.
As Christians we often say Christ has no hands or feet but ours. We are called to bless people with our lives. It’s not just about giving money to those in need, but is about extending our lives to those on the margins. We must not just be humble ourselves, but we must empty our own selfish ambition and reach out with the love of Christ beyond society’s boundaries.