TRINITY XIV

September 5, 2010

St. Augustine Anglican Church

“But where are the nine?”

The Rev. Gerald Parks +

          Once again for the second week we are treated to a Gospel narrative (Luke 17: 11-19) that mentions a Samaritan in a favorable light, while picturing the Jews in the story decidedly less so.  Many critics theorize that this story of the healing of the ten lepers, along with the Parable of the Good Samaritan, is written in a tradition of the early Church that had a distinct anti-Jewish bias.  In any event, the Third Evangelist was concerned in this story to stress the gratitude shown by the despised and outcast Samaritan, as opposed to the other nine lepers who were Jews.  It was an unexpected response from one who by ordinary, worldly standards of Jewish society was held in contempt.  Therefore, the story has very much the same purpose and intent as the parable read as the Gospel last Sunday: In Christ racial and social barriers have been broken down, and all men regardless of their background or condition may be made whole by their faith in Christ.

          That is a very simple and straightforward statement of what Christians believe, but one wonders it is perhaps too simplistic in some cases, too out of touch with changing circumstances, to ever be a real expression of what the average Christian truly believes?  Today in this country, there is great unrest over the intent of some to build a mosque – or as they call it, an Islamic Center – in the heart of New Your City, only two blocks away from what has come to be known as “ground zero,” where so many died as a result of al-Qaida attacks, on September 11, 2001.  Citing issues of fairness, separation of church and state, and freedom of religious expression, supporters claim they have a legal “right” to build on their own property wherever they choose; and, at least for now, the authorities in New York agree with them.  But that does not make it any less a terrible idea, especially since they refuse to reveal the source of funds to build it - millions of dollars – nor what the real purpose of their “Center” is.

          Christians become suspicious; as well we should, when others try to use our faith to their own advantage against us: Our Lord commanded that we love each other, not be stupid!  Americans, too, a lot of them Christians, should be wary of those who would use our laws and our open and trusting natures to advance causes that are detrimental to our own interests.  For instance, in my opinion there is nothing legal about “illegal immigration,” and there should be no constitutional “right” to anything for those who choose it as a way to gain entrance into this country.

          Those are strong statements about some extremely controversial things – too strong some today might say – for someone who professes Christ as his Savior.  Yet, it is clear to me that blind inclusion is not necessarily a Christian virtue.  After all, our Lord is inclusive only in the sense that He offers His salvation equally to everyone, but grants it only if His conditions are met to His satisfaction.  It is all well and good to claim the rights of others to include you, but only if you have met the conditions imposed by the society that grants them.

The misconception that somehow the rights and protections of a free society apply equally to all who demand them, no matter the status of their legal presence here, is patently ridiculous.  And it is equally ridiculous to pursue a course of action that, though legal, is morally offensive to others, because it only strengthens the sense of outrage so strongly felt in this country over radical Muslim terrorism, and does nothing to further respect or acceptance for a religion that wishes to be seen as one offering “peace and brotherhood” to all.

There is something eerily similar between these examples of claimed but dubious “rights,” and the claims of revisionist theology being embraced by some of our mainline churches today.  Each of them claims a “right” – an entitlement really – that doesn’t exist beyond the confines of imagination and self-promotion.  In other words, they want the rewards, but are not willing to do anything to be eligible for them.  In our Gospel for today, our Lord gave the gift of healing to ten lepers, “which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us.” (Luke 17: 12-13)  Yet, when their plea was granted, nine of the ten, who were surely grateful to be cleansed from their disease none the less, treated our Lord’s blessing of health to them as a “right” they had somehow earned, and gave Him no thanks at all.

Only one of the ten, “when he saw that he was healed, turned back, and with a loud voice glorified God and fell down on his face at his feet, giving him thanks.” (Luke 17: 15-16)  Our Lord’s response to the Samaritan’s gratitude shows us much – and should give us pause – if we consider the true meaning of what we claim as our “right” to His mercy, and what He freely gives as a reward to those who are faithful: “Were there not ten cleansed? But where are the nine? They are not found that returned to give glory to God, save this stranger.” (Luke 17: 17-18)  We are made whole by our faith, but we may not claim it as our “right,” for it is a gift of God, freely given to those who confess His Name.