The Adventurous Lectionary – The Twelfth Sunday after Pentecost – August 28, 2022

The Adventurous Lectionary – The Twelfth Sunday after Pentecost – August 28, 2022 August 21, 2022

The Adventurous Lectionary – Pentecost 12 – August 28, 2022

Jeremiah 2:4-13; Psalm 81:1,10-16; Hebrews 13:1-8, 15-16.; Luke14:1, 7-14
As summer ends, the political season is heating up, controversy over a former president’s behavior floods the airways, and invectives come forth from representatives on an hourly basis. Politics has turned our nation upside down: Democrats have claimed law and order and patriotism while Republicans damn the FBI and have little to say about national defense, foreign policy, or the USA’s critical alliances. Leaders kowtow to a morally compromised and mediocre former president and to extreme positions (including white nationalism and Qanon) to stay in power.

With the election on the horizon, the body politic is fragile and in danger of collapse. In the wake of COVID, church life also takes on a renewed urgency and after a summer’s lull, decisions need to be made and leaders need to come forth. Attendance is down both in person and online, and families with children are nowhere to be seen in many congregations.

The church is always influenced by its surrounding culture, and though we need to maintain a critical distance from the powers and principalities, and from uncritically endorsing a particular political platform, we are tempted to succumb to the surrounding incivility and polarization, separating the world in terms of winners and losers, right and wrong, and good and evil. In our otherwise magnanimous progressivism, we may demonize and denigrate those whose policies we oppose, even within our own political party and religious perspective. Small differences among progressives become the material for “calling out,” disparaging, and shaming. While today’s scriptures are strong in their critique, they also challenge self-righteous and polarizing behaviors and words.

Jeremiah’s words are hard to hear, whether in the time of the prophet or our time in twentieth century Canada and the United States. We have turned from the living waters and dug wells of our own. We have turned from the True God to follow gods who are fabrications of our imagination, grounded in greed and individualism. We call ourselves the “chosen,” whether as leaders or as a nation, even though we lack the gifts and graces of godliness. Jeremiah describes the living waters and these waters are poetic, spiritually, and physically tangible: the living waters point to rivers, lakes, streams, and oceans. To dig our own wells, thinking we can become self-sufficient, independent, and use the non-human world as we wish leads to disaster. We need to be humble, not passive, but remembering that all good gifts come from God. In our time, we would surely face Jeremiah’s rebuke, for we have followed the false gods of consumption, anti-intellectualism, political expediency, and power.

It’s easy to pick out the idols of our opponents – and each ideology has their own – but for Jeremiah and the God of the prophets, idolatry begins when we act as if we are God, claiming to be able to do as we please with our property, the earth, and other persons. We usurp God when we assume exceptionalism and chosenness, forgetting our finitude, sin, and imperfection. God is the God of life, and this life is for everyone, without exception, citizen and immigrant, friend and foe. Worshipping false gods ends up destroying the non-human world, dividing the nation, harming fellow humans, and leaving the earth in waste. Creative interdependence, grounded in humility before God and creation, is the only antidote to national and environmental destruction. We are called to be agents in relationship, not individual actors.

What false gods are we worshipping in our national life? What false gods are worshipped in your congregation? Where are we tempted to “own” the earth and control the future? The God of the prophets cares about what we do: God feels the pain of the earth and those who suffer injustice. The divine pathos, as Abraham Joshua Heschel asserts, means that human behaviors that cause poverty, pain, and disenfranchisement also cause God pain. Conversely, we can never love God in the abstract, but love God best when we love God’s creatures. Do we want to give God and healthy or diseased world, a beautiful or ugly world?

The reading from Hebrews connects our relationship with God with our relationships with one another. “Let mutual love continue. Give hospitality to all persons.” We may be entertaining angels unaware. Could the angels in our time be immigrant children or persons bullied and harmed by white supremacists and racist institutions? Could our hidden angel be a political or theological opponent or a person from a foreign country with whom we pause long enough to listen and find the better angels of both of our natures?

Could we be entertaining angels unaware on social media? For those who use Facebook, just think of the vitriolic language “friends” use when they disagree with our positions. Just think of the rhetoric of politicians who try to bully and intimidate their opponents, with veiled threats of violence. Once again, where is our sense that we might be entertaining angels in our midst? Where is our awareness of the dignity of others, much less our example to children, in terms of our language? Can we respond to the challenges of political dialogue and criticism and still recognize the holiness of those with whom we contend? (For more on using social media in a healing way, see Epperly, GOD ONLINE: A MYSTIC’S GUIDE TO THE INTERNET)

Jesus’ words regarding banquet guests are also applicable to our time. They seem anachronistic when leaders puff up their chests, proclaiming their indispensability. In contrast, Jesus calls us to mindfulness and humility and to recognize our interdependence with all the other diners. We are part of a larger whole in which others matter just as much as we do, and that includes (in God’s eyes) other nations. Those who are confident in God’s grace can advocate for their positions and affirm their value and place in the church and society without diminishing others. If we trust that our lives are in God’s hands, we don’t need to be “first” or “right” or even “orthodox.” We don’t need to worry about criticism or the diversity in our midst. These are all ego-based behaviors that require someone else to be “second,” “wrong,” or “heretical” for us to affirm our own value. Reinhold Niebuhr’s Nature and Destiny of Man: “on having and not having the truth” seems particularly relevant these days. The reality of sin and self-interest counters any sense of righteousness whether it is ethical, economic, spiritual, or doctrinal.

Moreover, our generosity should go beyond kin, fellow citizens, or persons who look like us. Jesus challenges us to bring the “other” to the banquet. To go against custom and norm to make all of our tables eucharistic; to make each place welcoming and inviting for humankind in all its wondrous diversity.

Even on our best days, we are partial, limited, and likely to be wrong about certain things. Yet, we are also God’s beloved, constantly inspired by God, and so we can affirm our own theological and ethical viewpoints, and advocate for social change, without demonizing our opponents. After all, a stopped clock is right twice a day! And, there may be some modicum of truth in our neighbor’s falsehood.

Today’s readings challenge us to look beyond ourselves and to be open to the holiness of others. They challenge us to see God in all things and all things in God, and to remember that God is God and we aren’t. They call us to humility, especially in those areas where we may have the greatest expertise and commitment. To share our truth without hope or desire for accolade. A healing community recognizes its finitude and imperfection even as it aspires to make God’s realm come alive “on earth as it is in heaven.”

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