‘Be dressed for action and have your lamps lit’ (Luke 12: 35) … in Ye Olde Cheshire Cheese on Wine Office Court off Fleet Street, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and the week began with the Twenty-First Sunday after Trinity (Trinity XXI).
We are hoping that our air conditioning has been repaired and that we can move later today from the Marian Boutique Lodging House in Kuching, where we have been staying for the past week, to our flat in Upper China Street. As the repairs to the air conditioning continued yesterday, we moved rooms in the Marian, to the chapel wing in the fomrer school chapel.
Before today day begins, before having breakfast, before having a swim, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … opening the door out of the church in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Luke 12: 35-38 (NRSVA):
[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’
‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’
Today’s Reflection:
Have you ever been burgled?
It is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to md once, in a house where I was living in south Dublin.
It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.
They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.
And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (
Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.
Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.
So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.
In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father
was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).
God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’
Christ compares that Kingdom of God with a wedding banquet.
When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.
Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.
It’s enough to make you laugh.
Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in our Epistle reading, when the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).
Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.
We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.
But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.
The word for master here is actually κύριος (
kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου,
ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης,
oikodespótēs).
Think of how the word κύριος (
kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.
Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.
The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε,
he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Welcome to the banquet.
Welcome to the kingdom.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 22 October 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Persistence in Prayer’. This theme was introduced on Sunday with a reflection by Ella Sibley, Regional Manager Europe & Oceania, USPG.
The USPG Prayer Diary today (Tuesday 22 October 2024) invites us to pray:
Almighty God, we pray for your desires for the world. Teach us and show us your will for our lives today. Let us walk in your paths.
The Collect:
Grant, we beseech you, merciful Lord,
to your faithful people pardon and peace,
that they may be cleansed from all their sins
and serve you with a quiet mind;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Father of light,
in whom is no change or shadow of turning,
you give us every good and perfect gift
and have brought us to birth by your word of truth:
may we be a living sign of that kingdom
where your whole creation will be made perfect in Jesus Christ our Lord.
Additional Collect:
Almighty God,
in whose service lies perfect freedom:
teach us to obey you
with loving hearts and steadfast wills;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the
New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
http://nrsvbibles.org
‘There are nine million bicycles in Beijing’ (Katie Melua) … and this blog has had 9 million hits by this week (Photograph: Patrick Comerford)
