The Adventurous Lectionary – Pentecost 12 – August 31, 2025
Jeremiah 2:4-13; Psalm 81:1,10-16; Hebrews 13:1-8, 15-16.; Luke14:1, 7-14
As summer ends, those of us who live in the Washington DC area wonder what the future will bring. Troops and ICE agents patrol the city streets, putting at risk law-abiding citizens as well as undocumented residents. Leaders talk glibly about slavery not being all that bad and erasing the bad news of America’s original sin. Universities, the press, and churches are being threatened, reminiscent of 1930s Germany. Conservative Christians delight in cruelty and adore the “mini-me” of their transactional and retributive god, thinking that they will escape the consequence of their social immorality simply because they have said a few words once upon a time and hold “orthodox” Christian doctrines.
As Dietrich Bonhoeffer says, “what does it mean to be a Christian now? In the USA? In the era of Trump and Trump Church?”
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 or conflating Jesus with the policies of anti-Christian leader, 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 and their beloved and vilify those who different viewpoints even within our own political party and religious perspective. Small differences among progressives become magnified and are the material for “calling out,” disparaging, and shaming. While today’s scriptures are strong in their critique, they also challenge our 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 twenty-first 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 power, greed, and individualism. We call ourselves the “chosen,” or the “right side,” whether as leaders or as a nation, even though we lack the gifts and graces of godliness. Jeremiah describes God’s living waters, and these waters are poetic, spiritually, and physically tangible: the living waters point to rivers, lakes, streams, and oceans. God fills our cup with living waters but we prefer 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, something that we are virtually all complicity in, directly or indirectly. We usurp God’s way 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 with one another and the human and non-human world, 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 and constantly in search of adoration. 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 or believe 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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Bruce Epperly is Theologian in Residence at Westmoreland Congregational United Church of Christ, Bethesda, MD (https://www.westmorelanducc.org/) and a professor in theology and spirituality at Wesley Theological Seminary. He is the author of over 80 books including: “Homegrown Mystics: Restoring the Soul of Our Nation through the Healing Wisdom of America’s Mystics” (Amazon.com: Homegrown Mystics: Restoring Our Nation with the Healing Wisdom of America’s Visionaries: 9781625249142: Epperly, Bruce: Books) “Jesus: Mystic, Healer, and Prophet “(Jesus: Mystic, Healer, and Prophet: Epperly, Bruce: 9781625248732: Amazon.com: Books Bruce Epperly is Theologian in Residence at Westmoreland Congregational United Church of Christ, Bethesda, MD (https://www.westmorelanducc.org/) and a professor in theology and spirituality at Wesley Theological Seminary. He is the author of over 80 books including: “Homegrown Mystics: Restoring the Soul of Our Nation through the Healing Wisdom of America’s Mystics” (Amazon.com: Homegrown Mystics: Restoring Our Nation with the Healing Wisdom of America’s Visionaries: 9781625249142: Epperly, Bruce: Books) “Jesus: Mystic, Healer, and Prophet “(Jesus: Mystic, Healer, and Prophet: Epperly, Bruce: 9781625248732: Amazon.com: Books
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