Luke 18:9-14
Proper 25 (30) - Year C
The direction of action often tells us what is at the center and what is at the periphery and what the relationship between the two might be.
The "Pharisee" is at the center of the universe - "I thank you".
The "Tax Collector" is at the periphery - "God, be merciful".
The Pharisee stands separated from and moving further away - I'm not like others (even if they claim to be in the image of God or if God claims a relationship with them).
The Tax Collector stands separated from and moves closer - mercy leads to justified reconciliation.
Where are GOD and Neighbor with you this day?
http://www.kairoscomotion.org/lectionary/2004/october2004.html
Slightly modifying the note in The New Interpreter's Study Bible:
The basic question is this: Who recognizes God as the gracious benefactor? Who has learned the fundamental lesson Jesus has been developing throughout the Jerusalem journey -- namely, that God's nature is characterized by generosity, compassion, care, and faithful activity on behalf of God's creation.
In terms of atonement issues, note that the blood of Jesus was not necessary for justification and forgiveness of sins. Humility in the present is sufficient. It would be good to remember the parables and stories and observations of Jesus whenever we get into doctrinal issues. They show every single-note legalism for the control mechanism it is.
Now how is the opportunity to stand in the presence of GOD rather than having GOD stand in the shadow of our own selves going to be offered in your worship opportunities?
One option is to use repetition.
Have the congregation stand and repeat, almost ad nauseam, "I'm better than these others." Have them even stick their nose in the air as they say it.
Then invite them to bow forward and repeat, quite slowly, "God, mercy." Have them extend that to others, "God, mercy for all."
And simply end the message. "You have both Pharisee and Tax Collector within you. The choice is yours -- which will grow and which will diminish?"
- - -
Lynn (Reader)
I'm working with the aspect of humility and I see it defined in the Greek and Hebrew languages as "lowly," "on bended knee," "to depress," "to humiliate in condition of heart," and more. I am reminded of another definition from the mystics that talked about humility as the capacity for universal communion. How is humility related to repentance (to know God at the center as the tax collector prayed) and how is humility less than whole outside of community?
http://www.kairoscomotion.org/lectionary/2004/october2004.html
Thank goodness neither I nor readers here trust in themselves! We be but worthless worms!
Was it otherwise we, too, might be tempted to impose our level of grace as the standard for all, regardless of age or experience. Variations on a theme of grace seem infinite. While trying to understand a mystery such as grace we set up a triage tree.
Are we on a branch of prevenient grace? And, if so, do we honor it?
Might we be settled on another limb, justifying grace, just as worthy, but different?
Could we be as high or low (depending upon our cosmology and theology of servanthood) as sanctifying grace? Or, is this a jump, squirrel-like, to another tree entirely?
As large as this Trinitarian dissection of grace may be, it is much too small for the reality of any one life, not to mention that of a community. We may spend more time between such classic conceptions than in any of them. Eventually we will need to toss out our pride of place in grace along with a trust in perks as prayer tokens.
- - -
"pleased to be here already"
"distraught to be only here"
are cries from
experienced prayer warriors
battling others and self
for G*D territory
building a prayer ziggurat
to the heights of heaven
digging a prayer shaft
to the foundations of paradise
show our pride
establish our place
whichever way we strive
to justify our choices
or construct our basis
for generalized justification
we enter a never-ending
tread mill of examine
pronounced justified
we are justified
in separation from
those not so recognized
and we play the grace game
from the other side
pleased and distraught
becomes our cage
never at home in either
yearning for a new parable
in which to find ourselves
and one another closer
http://kcmlection.blogspot.com/2007_10_01_archive.html
Neither righteousness nor self-righteousness (externally it is difficult to tell the two apart) is an easy nut to crack. Confronting it mostly sets it more firmly in its ways. Telling a story can sometimes help, a la Jimmy Stewart roles. Even here, though, a story, more often than not, is time-delayed in its effectiveness.
Here a story is told and you will have to decide its effectiveness. Imagine telling this story on the steps of any legislative body. Who will hear it as affirmation of themselves, humble folk that they are, and who will hear it as a condemnation of the other other, prideful bastards that they be. Yes, that's right, heads-I'm-innocent and tails-you're-guilty.
That's the easy setting. How does this story sound on your steps?
Finally, a question comes about justification - did the Pharisee add a merciful act to his repertoire of fasting and tithing? Would that make any difference? Did the tax collector raise his rates, for who could deserve that more than such a humble person?
Is justification your personal gift or a communal responsibility?
http://kcmlection.blogspot.com/2010/10/luke-189-14.html