Christ Church

“Rejoice with me”

“There is more joy in heaven over one sinner that repents than over ninety and nine just persons which need no repentance”, Jesus says in a series of three famous parables that comprise the 15^th Chapter of the Gospel according to St. Luke. The parables appear in response to the criticism of the Pharisees and Scribes – 1^st century Jewish religious authorities, as it were – who criticize Jesus for the company he keeps, the company of tax-collectors and sinners. Jesus response is to tell three parables two of which are before us in this morning’s Gospel: the parable of the lost sheep and the parable of the lost coin.

The parables are all about repentance and joy, about being lost and found. They illustrate the deep love of God which seeks our restoration to wholeness in the community of spirit, the ekklesia of God, the Church universal. The return of the lost is the occasion of the greatest joy, a joy both in heaven and in earth. Redemption occasions a greater joy than the joy of creation itself, it seems. It is a powerful moral and intellectual idea.

What is so powerful is that there is something more precious and more important about our humanity and our individuality than just our wayward and sinful actions. Good news indeed! For if we are defined simply by our thoughts, words and deeds that we are utterly condemned. Our hearts condemn us but God we have learned in these early days of the Trinity season is greater than our hearts. Such is the divine mercy.

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“If our heart condemn us, God is greater than our heart”

The Collect, Epistle and Gospel for each Sunday complement each other and contribute to a way of thinking and doing, especially so for the Sundays in the Trinity season. Today’s Gospel is Christ’s parable about the kingdom of heaven being likened to a great supper to which those who were invited all made excuse. The consequence of our refusals would seem to mean “no feast” and all because of our refusals of God’s inviting grace, as if our convenience were to take priority over God’s will. But such arrogant indifference is simply our atheism, our denial of the will of God for us. No feast because there is no God.

But can it be that our excuses frustrate God’s will? Surely not. We can only frustrate ourselves. God will have his house filled with those whom he makes ready – bringing them in who could not come on their own, compelling them to come in who would not come any other way. The parable signals the strong love of God for our humanity, for what he seeks for us even in spite of ourselves.

But those whom God invites are those whom he would have come willingly and freely – out of love – those of whom it may truly be said, “Blessed is he that shall eat bread in the kingdom of God.” To refuse the invitation is to deny that love. To be sure, our refusals of God’s grace belong also to the freedom of our will. But to be freed to our own pre-occupations is to be enslaved to ourselves – to the misery of our self-will, to the condemnation of our hearts. It is not what God wants for us nor what he wants us to want either.

The purpose of the parable is to convict our hearts of our folly and foolishness but only so that we will be thrown back more fully and more freely upon the goodness of God. In this way, the Gospel for today follows the same logic and purpose as last Sunday’s Gospel. These are Gospel parables of strong encouragement to take seriously our life with God. It is all about our faithful abiding in the love of God. The epistle, too, signals the further extension of the theme of forgiveness that the goodness of God presents: “if our heart condemn us, God is greater than our heart”. God is neither indifferent to our predicaments nor is he captive to our concerns. At issue is how we are awakened to his presence and will for us in our lives.

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“We love him because he first loved us”

St. John’s Epistle is a treatise on love which complements and underscores with emphasis the love which his Gospel proclaims. It is, it seems to me, primarily through the eyes of John that we enter into the mystery of God. This epistle intends the application of the Gospel proclamation “God is love” to our lives. It is the underlying theme of the Trinity season. Love is of God and so we ought also to love one another. But what is that love?

That love is the communion of God with God in God – the communion of the Trinity. This is the love by which we have communion with God and so with one another. Our loves find their place and meaning in God’s love.

“God is love and he that abideth in love abideth in God and God in him.” This is the recurring mantra of the Trinity season: This is the love which the Church is empowered and compelled to proclaim. But more than that, the Church is to be the place of the indwelling love of God, the place where God’s love is called to mind, and the place where that love takes shape in us. The Church is to be the place where we seek the perfection of our loves in the grace of Jesus Christ because the Church proclaims and confesses that love.

The Church, of course, refers to more than merely a building, just as the building, of course, points to so much more beyond itself, so much more beyond wood and stone, glass and tapestry. Our holy places signify a greater purpose and one which extends into the stuff of our daily lives with the intent that they should be holy lives. We are called to love out of the love which has been shown to us.

Four things are to be noted here as arising out of what we see through the eyes of John. First, that the love which is of God has been revealed to us as the communion of the Trinity; secondly, that our lives find their place and meaning in the Trinitarian love of God; thirdly, that our loves are expressed in the concrete realities of our everyday lives; and fourthly, that in seeking the perfection of our loves in the grace of Christ, we acknowledge that our loves are imperfect and disordered. It is only in the communion of the Trinity that we begin to find the proper expression and the true meaning of our loves and our lives.

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