Seating Charts and Invitations
Jesus is invited to share a Sabbath meal with a group of Pharisees. You would think they would know better, as Jesus frequently is a truly different kind of dinner guest – and often assumes the role of host wherever he goes. A man in need of healing appears from out of nowhere. Before healing yet another person on the Sabbath, Jesus challenges the Pharisees present as to whether or not they think it would be all right to heal someone on the Sabbath. They say nothing. He heals the man and sends him off, reminding the Pharisees that if they have a child or ox who falls into a well on the Sabbath, they would rescue them. Meaning, “I am on a rescue mission for all of humanity, all creatures, and God’s Green Earth itself! Even on the Sabbath!”
Then, to put a fine point on rescuing all of humanity, not just one favored group, and why inviting Jesus to dinner is risky business, he goes into a strange rant on seating arrangements and who to and who not to invite to your dinner table. By now it should come as no surprise, we are to invite the poor, the crippled, the blind, and the lame ahead of family, friends, and neighbors. That is, the Son of God wants everyone at God’s table – which by the time Luke is relating this episode, the dinner table is all that is left of an Altar in in Jewish life since the Altar and Temple forever have been reduced to a pile of smoldering ashes. That is, the dinner table is where we are to meet God. And all humanity is to be represented. There is no longer Jew or Gentile, Israelite and Greek, male and female, slave and free, straight or gay, black, white, yellow or red. People are people. All are created, male and female, in the image of God. Jesus has been sent to remind us that God his Father wants everyone represented at the table.
He then recounts a banquet parable. The usual guests are invited: those who are familiar and are in a position to reciprocate – who are affluent enough to invite you in return to their dinner table. Or, wedding feast. Or, birthday party. Or, Passover meal. Or, the Holy Eucharist. One after another, however, those invited are too busy to come: I’ve just bought out another farm and need to go see my new acquisition, says one. I just purchased a new team of oxen and need to try them out, says another. I just got married, and, uh, well you know, says yet another. When the host hears that everyone is too busy, he is disappointed, and angry, and tells his servant, “Go out at once into the streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.” They all come, and yet, there is still room for more! So, the Host instructs the servant, “Go out into the roads and lanes, and compel people to come in, so that my house may be filled. For I tell you, none of those who were invited will taste my dinner.”
Of all the stories Jesus tells, I suspect this one appealed to Luke more than any other. Because Luke’s gospel, and his second volume, The Acts of the Apostles, is about how the young Church, the Community of God’s Love in Christ, will incorporate all people everywhere into the world Jesus the Son of God imagines it ought to look like – the kingdom of God. Will it exist as a small group of First Century Jews? Or, will it welcome and even invite a broad spectrum of all kinds of people as Jesus implies in this parable he shares with the Pharisees who have invited him to share a meal with them – their cozy little group of People of the Way who want to desperately follow God’s Way to every jot and tittle of the 603 commandments issued all the way back in Torah, the first five books of the Bible.
Jesus’s proposed invitation list and seating charts must sound simply bizarre to them. Invite the great unwashed and unclean to our club? After approximately two thousand years, look around and it will be evident that the Church, capital “C”, has not done a particularly good job of opening the doors, and the Eucharist, to everyone everywhere without question or qualification. We think you need to be baptized to witness the power and the mystery of Christ’s Body and Blood. We think you need to be of a certain age. Or, somehow need all kinds of teaching and training to feel the Love of Christ Jesus that emanates from a truly open, welcoming, inviting Community of Christ’s Love. We sing, “There’s a wideness in God’s mercy like the wideness of the sea; there’s a kindness in His justice which is more than liberty. There is welcome for the sinner, and more graces for the good; there is mercy with the Savior; there is healing in His blood.” Then we tend to narrow God’s mercy even though this hymn by Frederick William Faber (1862), and Jesus’s parable, both suggest a kind of Diversity, Equity and Inclusion is to be fundamental to make-up of Christ’s One Holy, Catholic, and Apostolic Church? Turn to the Book of Acts and Luke tells story after story of the early church accepting Africans, Eunuchs, female Entrepreneurs, Gentiles and Foreigners of all kinds into the fellowship of the Community of Christ’s Love. Just how many congregations look like the Apostolic Church Luke describes and documents?
And now there emerges something called White Christian Nationalism in America. The early church had few, if any, white Europeans among them. And as the depiction of Pentecost documents, people from all kinds of nations and cultures were invited, and gathered into the emerging Church from its very beginning. There is to be nothing white nor nationalistic in a community that claims to be a forerunner, a vanguard community, of a world committed to the reign of God’s mercy, forgiveness, and love – what Jesus calls the kingdom of God, to which he calls us to accept and live here and now.
What ought we do or say as we watch citizens of color systematically removed from our midst and sent, we know not where? When we see women systematically removed from leadership positions? When we witness health care being reduced or even withdrawn from the very people Jesus says we ought to be welcoming, sustaining, and supporting? When we see food and meals, withdrawn from nourishing those who do not have the resources to secure more than one meal a day, if that? What do we say? What do we do? What do we think as we reflect on the foundational texts of the Biblical Tradition? How are we to treat those Jesus calls us to love: Resident aliens, strangers, prisoners, the lame, blind, and poor? How often do we go into the “roads and the lanes” and “compel people” to come to the feast of our Lord and Savior Jesus Christ? What Jesus describes and works for every day and night is “true religion” that identifies and seeks to meet the needs of all people, no questions asked. All means all. Not just “white” people, not just “Americans.” Invitations and Seating Charts in his Father’s kingdom need to be inclusive of every single kind of human being that walks this Earth.
These are just a few of the questions the fourteenth chapter of Luke raises. Jesus is insistent: Now is the time to act. Now is the time to include all those he cherishes into the mainstream of our daily life. Just how wide is God’s Mercy? Just how kind is God’s Justice that is more than Liberty? What are we to do or say?
In our opening collect we pray today for God to: Graft in
our hearts the love of your Name; increase in us true religion; nourish us with
all goodness; and bring forth in us the fruit of good works. If not now, when?