A friend of ours was ordained in the diocese of Canterbury. At his ordination retreat he arrived late for a meal and only one seat remained: next to the archbishop! Some of us, and I include myself, would be pleased for this to happen to us. He, not so much. Whether we admit or not, most of us spend part of our lives being concerned about our status and how others view us. Often in job applications we are encouraged to give the best versions of ourselves, and only the brave outline their shortcomings. Not self-promoting ourselves can be viewed as a weakness and lead us to be sidelined.

In a culture where people were placed in rank at a formal meal, such as described in the gospel account, Jesus warns through a parable, not to place themselves where they might be asked to move to a lower place, rather to start lower in order to be moved up higher.

Jesus also encourages people to invite others to eat who may not be useful to them. Again, it was common to invite people to eat with you who might raise your profile in the community.

Again, a church can be a good opportunity to examine this notion. As I mentioned last time, aside from the presider and the preacher, and these vary week by week, no one has a set spot in church. Sure, we tend to sit in the same or similar places each Sunday, but sometimes we move somewhere else. At coffee hour or at a meal, there are no saved seats, people gather and sit down in groups in no particular order. It wasn’t always so in the church, (even here in Canada), where people paid ‘pew rents’ to reserve their place and no one else could sit there. Although it was a way to generate income, it favoured the wealthy who could ‘buy’ the best seats. The passage from the letter to the Hebrews also makes the point that as followers of Christ we are to welcome and practice hospitality to strangers.

A church is a free association of people; there are no membership fees and we attend as often as we want. As in the gospel passage, the encouragement is to invite everyone to come, not just our family and friends. The church therefore is unlike other aspects of our lives that often focus around those closest to us, or those with whom we work or gather socially. We don’t get to choose who comes to church; none of us is in charge of the guest list. In fact, a different group of people attend on a weekly basis, added to those who attend the 9 am Liturgy at Home, as well as the midweek services on-line and in-person. We often see the same people but we never know exactly who will be present.

The readings are good reminders to be more humble, less self-absorbed, and to share ourselves with others, including those with whom we gather at St. James’. Don’t be shy… speak to someone you don’t know today!

Fr Stephen Rowe

Click here to find the Liturgy at Home for Sunday

One of the reasons that Luke is my favourite Gospel is that he allows women to play a prominent part. Luke alone writes about Mary, the courageous servant of God, whose “Yes” made the incarnation possible and ensured that all future generations would call her blessed. Luke gives us Elizabeth, the mother of John the Baptist, whose own immediate faith and recognition of God’s work in Mary is contrasted with the questioning doubt of the priestly husband Zechariah. We heard from Luke a few Sundays ago the story of Mary and Martha, with its unavoidable implication that the best place for women is not in the kitchen but doing theology! Then there is the parable of the importunate widow – Jesus holds her up as a model of constant prayer, nagging and battering the ears of the Judge until he bestirs himself to do something. She is commended precisely for NOT being submissive, but rather for challenging the legal and religious status for women and asserting her right to be heard. Luke, to my mind, is determined to record Jesus’ startlingly new and rather shockingly liberating attitude to women.

Today’s Gospel is part of the same pattern. At one level, the healing of the woman who was unable to stand up straight is about showing that compassion is more important to Jesus than a strict observance of the Sabbath rules. But there are a number of details in the story that point to aspects of the social and religious liberation that accompany the healing. Jesus calls the woman out from the margins of the synagogue and makes her stand in the middle – demonstrating that she was of equal standing with the men, who could claim a right to be there. He touches her, thereby overturning the rules of social propriety. Then he addresses her as a “daughter of Abraham” (a title which seems peculiar to Luke) implying an equality with the “sons of Abraham”. Finally, she is able to stand up straight and hold her head high. She is no longer burdened by the weight of cultural and spiritual oppression.

The theologian Walter Wink says that “for this woman to stand erect in a male religious space represents more than a cure. It reveals the dawning of a whole new world order.”

Fr Neil G.

Click here to find the Liturgy at Home for Sunday