The 9th Sunday after Pentecost - Listening to God and Standing Our Ground

Two weeks ago we heard Jesus instruct the seventy people [or seventy-two] he sent out to preach and heal in the cities where he was planning to go to say this:  "The kingdom of God has come near to you."   Another version of the Bible translates his instruction this way: "God's kingdom has come upon you."  As chapter 10 of Luke's gospel continues, Luke gives us glimpses of how God's reign will appear.  The theological concept of "already, not yet"--as in "already seen, but not yet fully realized"--should be used to interpret many of Jesus' parables and teaching vignettes.

Today's story of a crisis in hospitality at the home of Martha and Mary offers such a vignette.  Although Martha and Mary have become iconic figures in Christian thought, this is the only time they appear in Luke's writing.  They don't appear in either Matthew or Mark.  In John's gospel they do appear in the story of Jesus' raising Lazarus and speak forcefully to Jesus about their grief.  John's narrative shows Martha as the one with theological insight.  Martha says that she believes Jesus is the "Messiah, the Son of God, who has come into the world." She also affirms her confidence in the resurrection of the dead "on the last day"--in other words when God's reign is fully realized.  John describes Mary as having anointed Jesus and wiped his feet with her hair--a story which appears in the seventh chapter of Luke's gospel. John also states that Jesus loves Martha, Mary and Lazarus.

Assuming that both Luke and John are talking about the same people, Jesus knew these sisters well and was comfortable interacting with them in the same way he did with his male disciples--as a teacher.  But in her eagerness and haste to prepare for a highly honored guest, Martha acts out the traditional role of hospitable host.  In the Genesis reading we heard this morning we saw Abraham ordering his wife and servants to prepare a feast for three highly honored guests--whom he believes are messengers from God.  Abraham's hospitality could not be faulted!

But, despite the tradition and despite the affection and apparent respect that the sisters have for Jesus and he for them, Jesus addresses what's missing in this frantic hospitality.  Jesus calls it "the better part" that "will not be taken away."  What is this better part?  And why does Jesus insist that it not be denied Mary?

Sometimes this narrative has been interpreted as Jesus placing the contemplative life above the active life.  Sometimes folks have suggested that Jesus wants to make the point that works do not save a person.  But I see this narrative as Jesus' affirming the importance of listening to his teaching and including women in the group of people he hopes will receive his message.

We know the gospels were written long after the events occurred--some 40 to 60 years, in fact. John's account offers proof that indeed women, including Martha and Mary, were important recipients of the gospel message. In Luke's account we heard how that might have taken place on at least one occasion--in the home of beloved friends.  This intimate, domestic scene offers a contrast to the crowd scenes where Jesus has to flee to a boat or up a mountain to get away from being mobbed after he teaches and heals. We see Jesus in a setting where we might be able to imagine ourselves listening to him and preparing to eat a meal with him.

Already, not yet--in many ways our lives are very different from the people who lived at the time of Jesus, but in one way we are in exactly the same place. We believe that God became fully human to initiate God's reign in which creation will be restored to the fullness God intended, but we have no idea when God will complete this work of drawing the whole world to God's self.

For centuries, each time we have said the "Our Father," we have prayed for God's kingdom to come and God's will be done on earth.  And for centuries, we have--in the words of Eucharistic Prayer C--"turned against [God], and betrayed [God's] trust; and we turned against one another."

This week in Wilmington a five year old girl, Jazmine, was shot in the leg as she went outside after dinner to retrieve her scooter.  Her wound was so bad that eventually she was sent to Children's Hospital of Philadelphia for surgery.  How far we are from a peaceful and just society!  How far we are from God's reign!

Carolyn Gillette, the co-pastor of Limestone Presbyterian Church, writes hymn texts to familiar hymn tunes, some of which offer theological commentary on events in the news.   Through her Facebook page I found a new hymn Carolyn has written, and I want to share it with you this morning.  It speaks to the problem of violence on our streets, especially as it injures or kills those who are in the wrong place at the wrong time.  It also speaks about the nature of God’s reign. [I read it at the end the sermon.]

We Pray for Youth We Dearly Love

Solo:

"If I should die before I wake,
I pray thee, Lord, my soul to take....
And if I die on violent streets,
I pray thee, Lord, my soul to keep."

Congregation:

We pray for youth we dearly love
Who still await each bedtime hug,
Yet — when they hear of violence — cry
And ask, "Will I be next to die?"

O Lord, forgive our nation's sin:
We judge the one with different skin.
We turn from those we should embrace;
We count on guns instead of grace.

Forgive our blindness to the way
Some live in fear from day to day.
Forgive us when we cannot see
That all are bound till all are free.

God bless the youth who live in fear,
And may we seek your kingdom here.
May love be where we stand our ground
Till justice, peace and joy abound.

Tune: Traditional English melody - LM
Text: Copyright © 2013 by Carolyn Winfrey Gillette. All rights reserved.