The Chosen Few -- Lectionary Reflection for Pentecost 18A The Chosen Few -- Lectionary Reflection for Pentecost 18A

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And if someone somehow manages to slip in uninvited, that person probably will be quickly disinvited cast out. An adoptive parent has the choice of when and whom to adopt.

Now a new cohort has entered the kingdom — by way of the son. There is likely fodder here for making connections, with the command to abide in love and the message of chosenness being prominent.

Surely this is appropriate justice — that the city Jesus came to redeem but which rejected message violently now lies in ruins.

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If we can see ourselves in this position, then we can see ourselves being recipients of the love that is God. October 07, Matthew Yes, Jesus pronounced judgment on a certain sector of Jewish society — the elite that had chosen to collaborate with the Romans against their own people.

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That might be the best image for this reading. By abiding in the love that is God and mediated to us through Christ, we are called upon to love and therefore share in the joy that comes from Jesus.

Choosing not to accept, appears to have consequences.

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It should be remembered that by and large those who responded to Jesus and the early Christian message stood on the margins, not caidos del catre online dating the center of society Luke It is a love that is rooted in the potentiality of the relationship, not the existence of one.

Many couples first book the reception hall and then go looking for a church or chapel and accompanying officiant to fit their reception date. The servants go into the streets, compelling all they meet, both brent smith dating and bad, to come and enjoy the feast.

There are fewer inside the kingdom than outside.

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The wedding feast is ready jack howard and carrie fletcher dating apps be served, and there must be guests. The point here, according to Jesus, is that those invited have shown themselves to be unworthy of even living, and therefore deserving punishment. Matthew writes this gospel after the destruction of Jerusalem.

The message here could be one of how we treat holy occasions in our lives.

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As it is said by the author of 1 John: The branches draw their sustenance from their connection to the vine. The reading for the day is a continuation of the conversation about vines and branches.

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So, what do we make of this? The response here parallels that described in the previous parable of the landowner and those tending the vineyard Matthew There was nothing about these persons that made them stand out, but God made the choice.

Children rarely choose their parents. Mothering Christ, you took my form, offering me your food of light, grain of life and grape of love, your very body for my peace, your very body for my peace.

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How do we make sense of a gospel of grace and mercy and a message of judgment with punishment? This is a key message throughout Scripture. Jesus preaches a message of love, but he also outlines consequences of rejecting that message.

When we read a passage like this it is appropriate to ask whether or not we too are included in this community of friends of Jesus. Indeed, we will see more of this going forward. Is this not why we are so scandalized when we read stories of parents who abuse and even murder their own children.

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This is a very different status. One would expect that the choice is made out of love.

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As Sally Brown notes, this invitation is scandalously broad, so there are only two ways of being excluded: Thinking that they might not understand how great a celebration this is, he sends out another invite, this time detailing the menu including the fatted calf. It appears he has crashed the party, and the king has discovered his presence.

Preachers must be aware of this reality, even if they do not choose to make much of it in their sermons and worship planning. The parable closes with a trenchant comment or summary statement.

First, it is good to remember that judgment is part of the gospel message.

But some of those invited go even further and mistreat and even kill the messengers. He sent his troops, destroyed those murderers, and burned their city.

Every seat was taken. It is the parent whom makes the choice.

After all, Jesus is the vine and we are the branches. As Jesus tells it, the king God? Jesus has chosen to share his life with us, for we are recipients of divine love.

It describes divine wrath and judgment. We probably make too much of their apparent lack of distinction, but nonetheless it is Jesus who chooses who will be his companions.

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The same is true of the disciples. But are these folks whom the servants bring to the banquet? God called Abraham, Moses, David. For those of us who insist that Jesus preaches a gospel of love, this parable poses problems.

That was true then and is often true today.

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After all, our relationship as children of God is not inherent in our being, but rather is a matter of divine choice. As we read a parable like this, with its strong message of judgment, we need to keep a few things in mind.

As is often true in warfare, punishment is meted out indiscriminately.

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No, it is a matter of a choice made by Jesus. That is, everyone in the village suffers and dies.

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