Bible Text: Luke 14:7-14 | Preacher: Rev. Jenn Geddes
A few summer’s ago Mike and I spent most of August on a road trip up and around the province of BC, including a week-long visit to the islands of Haida Gwaii. It was one of those road trips that we still talk about to this day, reliving the wonderful places we stayed, the cultural centres we visited and the boat rides we experienced. One such adventure was a boat ride around Gwaii Haanas, the Southern islands of Haida Gwaii. We visited former First Nation sites of big houses and encountered some of the very poles that inspired Emily Carr. We also learned about the rich Aboriginal history especially the stories of the great potlatches. Upon hearing this challenging passage from Luke I was reminded of the potlatch. What we learned was that the potlatch was how decisions were made, policies between groups were developed, one’s rite within the community was determined. It was the socio-economic foundation to the coastal First Nations. It was also a way to celebrate. Whether it was recognition of a truce between two clans or a naming ceremony, potlatches were essential to their culture and way of being. The potlatch was a feast, a festival, and a parliamentary session all in one. Particular care was given to the invitations to special guests, other chiefs, guests of honour, and matriarchs from the community. On the day of the potlatch people of all ages would gather in the long house where the clan chief would welcome everyone and invite the important guests to gather with him at the front of the long house. Everyone had their expected seat at various levels within the long house. Food would be brought out in huge wooden bowls, dances would be shared and stories would be told around the fire. At the closing of the ceremony, gifts would be given to the guests. Thankfully, even though the Federal government had declared them illegal for many years, potlatches continue within the coastal communities today. It is still a great honour to be invited to a potlatch.
This image of a huge feast in which special guests were honoured is something that has clearly been a part of how we make decisions or define our allegiances for a long, long time. Often inviting particular guests for dinner was a political move or the right move in a business situation. Even today when a company is looking to attract a specific client they are expected to wine and dine those very important people. I imagine the Pharisee who had invited Jesus over for dinner on this occasion did so because he thought it would be an intriguing move. It says at the beginning of the chapter that Jesus was at the house of a leader of the Pharisees to eat a meal on the Sabbath. Then Jesus notices how those who have been invited to the meal seat themselves- many taking the place of honour. Jesus saw these guests choosing the places of honour for themselves, presuming to know their importance in that particular community or their importance to the host. Jesus addresses the situation by sharing two short parables. What is unique about these two parables is that they are told in the second person rather than the typical third person stories found throughout Luke. This is important because while usually Jesus tells an allegorical story to make a point, here he is directly addressing the guests and what they might have already or will experience in their life. Jesus invites the guests to imagine being at a wedding banquet where they overestimated their own importance in the host’s eyes. Over-promoting themselves would result in their being shamed when the host publicly asked them to move down- this is a very big deal in the shame-honour culture of the New Testament.
In the second parable in our text our attention is turned to the host. Jesus has instructions for him too. He instructs the host not to invite the kinds of guests who are currently at the table. Rather invite the outcasts, the poor, the sick- basically all those who cannot repay the invitation. He strikes at the heart of what hospitality means. Also note that by criticizing the guests and the host Jesus has critiqued all those around the dinner table, all those except for the ones who are serving the meal, the servants and slaves.
The Greek word for hospitality is philoxenia, which literally means, “lover of the stranger”. Hospitality that means mutual, reciprocating dinner invitations to friends and family are great ways to spend time together, but they do not really express biblical hospitality, the kind of hospitality that has no expectations or benefits. Basically there is a difference between hospitality and entertaining guests. Pastor Richard Patt says “Hospitality is totally different [from entertaining guests]. We do not seek to portray the perfect image but invite people to love us in our weaknesses, relax with us in our vulnerabilities, and enjoy our broken selves.” When we understand our call as a congregation to be hospitable through the lens of that definition, we realize that we can be vulnerable and hospitable together. We as a church don’t have to put up a façade or pretend that we are stronger than we are. Jesus is building the case that there are no outcasts when it comes to human beings. Everyone is worthy of welcome. I once heard a minister say, “The church is not like a country club; it’s more like a hospital”-which literally means, “A place of healing”. Jesus challenges conventional hospitality, entertaining, with a vision of the hospitality at the messianic banquet. For Jesus, the banquet behaviour fitting for the reign of God ought to affect dinner invitations on earth.
On the surface this parable is a story about good social manners. But at a deeper level it reminds us that as a family of God we are called to be genuinely hospitable to one another, and in the background emerges the even brighter message that God’s hospitality to each and every one of us, sinners that we are, is unlimited. We are created in the image of God. As a result God gives us a value that no human power can add to or steal. Everyone is invited to the banquet table in God’s kingdom and what Jesus does is to extend those kingdom practices into the present time- here on earth.
Starting this Fall the Christian Education committee wants us to examine how we include everyone in our worship. This means that we want participation from every ability and gift, we want to engage everyone who walks in those doors, young and old. It also means that we want to have the young ones like Warren and Michael in our worship- allowing them to be who they are in this space- at the very least until the children’s time. So, that might mean that we get distracted when they are running around or have to hear them babble about this and that during our prayers. But we must make an effort to include all in our worship. We are the messengers who take particular care to send out the invitation to others to come and join us in this place. You are the matriarchs and patriarchs of the faith which means you have the great responsibility of sharing your stories and experiences with the young ones. As a result we must give opportunity and include all those who come to worship in this space. The last sentence of the Luke passage is, “you will be blessed, they may not be able to repay you, but you will be repaid in heaven.” Jesus is saying live by the kingdom manners now- don’t wait for them to occur upon my return. It is time now to live according to the practices of the kingdom. Jesus invites us all to an amazing feast, with abundant food, wonderful dances, thought provoking stories and the greatest gift and then asks us to value others not because of what they can do for us but simple because they are children of God- just like us. Amen