At first glance, the predominant image in our Gospel reading is one of suffering. Jesus describes it as characteristic of his Messiahship, to the offence of Peter, and then Jesus describes denying oneself and carrying one’s cross as an essential element to discipleship. Indeed, the phrase “having one’s cross to bear” is used in a context of suffering, whether illness or some other form.
But there is also another element to carrying the cross, and crucifixion. In the Roman Empire, crucifixion was not just designed to be tortuous and painful, it also carried an element of humiliation and shame. It was not used on Roman citizens, but on slaves and others on the bottom rungs of society who had gotten ideas above their station, either through insurrection or other ways of undermining Roman cultural norms and values. The humiliation began before the crucifixion itself, where the victim would be made to carry the beam of the cross through the streets to the place of their execution, a public spectacle that served both to shame them and remind observers of the fate that awaited those who rebelled against Rome.
While Jesus himself did not advocate a violent uprising against Rome, he did advocate living in a way that ran contrary to the values of the Roman Empire. The kingdom of God was a place where the poor were privileged while the rich were sent away empty, where power and status was demonstrated not through strength and forcing or manipulating others to do one’s will, but by service, vulnerability and compassion. Denial of self is not some kind of Uriah Heep false humility, but rather, recognition that one’s status lies in their bearing of the divine image as God’s beloved child, and that this belongs equally to all people, no matter how they are viewed in society.
In our epistle reading this morning, Paul describes what that might look like in practical terms in the Christian community. Having reminded the Romans in the reading that we heard last week that God’s love is transformative, now he describes what the signs might be that show that God’s transformative love is bearing out within the community. Evil done to the community is not to be repaid with evil but with good, feeding the hungry enemy which will heap burning coals on their head – a strange phrase which may refer to an ancient Egyptian cultural practice of carrying a container of burning coals on the head to signify the repentance of a changed and purified mind. Doing good to those who do evil may encourage them to rethink their behaviour.
For Paul, the identifying character of the Christian community is one of hospitality. This is expressed in the way others of the community are treated, living in harmony with each other and seeking that which ennobles all, but is not limited to this. Rather, radical hospitality is extended outward to strangers, and is inclusive of the poor and the marginalised. This hospitality is a challenge to a culture that teaches that strangers and outsiders are to be feared, and the vulnerable to be exploited. It is not just about charity but also about justice.
Such a community requires resources of all kinds, including financial. Paul recognises this, and encourages the members of the community to contribute to the needs of the saints. As we try to live more into the model of hospitality, so our community needs resources to meet the needs in this place. This includes our financial resources, including our giving. Currently, even with the increase in Containers for Change money, we are running a little over $100 short per week to meet the needs in this place – ministry, utilities, maintenance. Inflation means that if our giving remains the same as five years ago, or even two years, that this does not go as far towards meeting the needs of the parish – I’m sure you know how much groceries have gone up by in recent years, and the same goes for the expenses of the parish. I would ask us all to consider in prayer what God might be asking us to do in response to this need. You may find that direct debiting your giving is a good way of solidifying your commitment and living out your discipleship journey of relying on God’s abundance to meet your needs, as I do. There are direct debit forms in the porch should you wish to go down this path – either to give in a new way or to adjust the direct debit that you already are making. As we consider our giving and the parish needs over the next weeks, may we see our decision both as an act of faith, and also an act of worship, responding to a God who loves us with abundance.