The epistle reading this morning is from the First Letter of Paul to the Thessalonians (5:1-11), and it speaks of remaining awake, so that we won't be surprised by the coming of the Lord, and so that we can find our salvation.
The gospel reading this morning is from Matthew (25:14-30), and it's The Parable of the Talents, describing how a wealthy man gives one of his servants five talents, another servant two talents, and another servant one talent, with the expectation that they'll return his money to him when he returns. The first two servants invest their money profitably, but the third servant buries his one talent in the ground because he's afraid of losing it, and when the master returns, the master is angry because the servant hasn't invested his money profitably, and the master calls the servant lazy and worthless and will have nothing further to do with him.
For me, the lectionary readings the last few weeks have been a series of provocations. There's something wrong with each of them. So I'd like to discuss what they do, rather than what they mean. We can discuss their meaning later.
In the Old Testament reading last week from The Book of Joshua (24:14-25), Joshua described the Lord as " a holy God, a jealous God." Do we really believe in a jealous God?
And in the gospel reading last week from Matthew (25:1-13), the Parable of the Ten Bridesmaids, five bridesmaids were denied entry to the wedding banquet because they had forgotten to replenish their lamps with oil, and their oil had run out, and when they asked the bridegroom to be admitted, he told them, "Truly, I say to you, I do not know you." Is this any way to treat those who've come to celebrate your wedding?
And in the epistle reading today from Thessalonians, Paul says "the day of the Lord will come like a thief in the night." Really? Like a thief in the night?
And in today's gospel reading from Matthew, The Parable of the Talents, are we really supposed to accept the implication that the wealthy should rightfully receive a greater share and reap more profit from the distribution of society's resources than those who are poor?
The parables of Jesus are often puzzling and paradoxical. They teach us about justice by describing injustice. They're provocations that cause us to question our assumptions, to look at the world differently, and to think differently about God.
A dictionary definition of the word "provocation" is that it's something that incites, instigates, arouses, or stimulates.1 It may be designed to elicit a particular kind of response, and it may be intended to elicit strong feelings (such as rage, anger, or resentment) in the viewer, reader, or listener. Provocative acts may also be iconoclastic, offensive, transgressive, or sexually suggestive.
Provocation may be a psychological, social, aesthetic, legal, military, or political phenomenon. Examples of aesthetic provocations include controversial paintings, sculptures, songs, dramas, or novels. Examples of military provocations include unlawful encroachments on territorial boundaries, launching of short- or long-range ballistic missiles, and testing of nuclear weapons. Examples of political provocations include demonstrations against infringements on civil liberties, and protests against violations of human rights.
How should provocation intersect or interact with tactfulness and discretion? When should we be forgiving and conciliatory rather than demanding and provocative?
An example of provocation in Jesus's ministry might be his response to the Pharisees who bring him a woman who has been caught in adultery and ask him if she should be stoned. Jesus tells them, "Let him who is without sin among you be the first to throw a stone at her" (John 8:7).
Another example of provocation might be Jesus's response to the young man who asks him what he should do in order to have eternal life. Jesus tells him, "If you would be perfect, go, sell what you possess, and give to the poor, and you will have treasure in heaven." The young man walks away sorrowfully, because he can't bring himself to part with his wealth and possessions (Matthew 19:16-22).
Another example of provocation might be when Jesus drives the moneylenders out of the temple in Jerusalem. Jesus makes a whip of cords, and drives the moneylenders out of the temple, overturning their tables, and saying, "Take these things away; do not make my Father's house a house of trade" (John 2:13-16).
Still another example of provocation might be Jesus's response to Caiphas, the high priest, after being arrested and brought before him for judgment. Caiphas says to Jesus, "I adjure you by the living God, tell me if you are the Christ, the Son of God." Jesus replies, "You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven." Caiphas is so angered, he tears his own robes apart, and says, "He has uttered blasphemy. What further witnesses do we need?" (Matthew 26:57-65).
Acts of provocation may have a variety of motivations. They may be strategies for teaching and communication. They may be acts of protest against social hypocrisy or political inequality. They may be acts of resistance against social injustice. They may also be acts intended to elicit a retaliatory response from those in power, thus revealing the brutality, corruption, and oppressiveness of a prevailing social or political regime. They may also be in some cases acts intended to offend people or to make them react angrily or violently.
Provocation played a role in the American civil rights movement, and it has also played a role in other human rights movements. Thus, the lunch counter sit-ins protesting segregation is Greensboro, North Carolina in 1960 were acts of provocation, as was Rosa Parks's refusal to give up her bus seat to a white man in Montgomery, Alabama in 1955, leading to her arrest and the subsequent Montgomery Bus Boycott. The pro-democracy Tiananmen Square protests in Beijing, China in 1989 were acts of provocation, as was the defiant act of an unidentified protester who stood in front of a column of tanks (I'm sure you'll recall that famous photograph of the protester in Tiananmen Square standing in front of the column of tanks), blocking their path as they were leaving the square, on June 5th, 1989, the day after armed troops had killed hundreds of protesters in what has been called the Tiananmen Square Massacre.
Controversies regarding the nature and importance of provocation as a motivating factor for human behavior may be produced by the fact that people may vary in their opinions as to what constitutes provocation and what kinds of responses to provocation are appropriate. An example may be the divergent responses to the cartoons depicting the prophet Muhammad that were published in 2006 by the French satirical weekly magazine Charlie Hebdo. The cartoons were viewed by some as merely an example of freedom of expression, but by others as a vicious attack on Islam. French President Jacques Chirac condemned the cartoons as "overt provocations" that could dangerously fuel passions, and he said that freedom of expression should always be exercised in a spirit of responsibility.2 In 2012, Charlie Hebdo published more crude caricatures of the prophet Muhammad, which the magazine must have known would be extremely offensive to Muslims. The responses to this renewed provocation varied from public indignation and outrage to violent terrorist attacks, one of which, in 2015, killed twelve people.
Jesus teaches us how to respond to attempts to provoke us into acts of resentment or anger. He says, in the Sermon on the Mount, "If anyone strikes you on the right cheek, turn to him the other also" (Matthew 5:39). He also says, "Love your enemies, and pray for those who persecute you, so that you may be children of your Father, who is in heaven" (Matthew 5:44-45). And the apostle Paul, in his First Letter to the Corinthians, says, "Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way, it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends" (1 Corinthians 13:4-8).
What actually started me thinking about the concept of provocation is the fact that a Black Lives Matter banner hangs over the front door of our church. When I first saw the banner, I thought, "Gee, that's great!", just as I thought "Gee, that's great!" when I first saw a Black Lives Matter banner hanging over the front door of the Cathedral of the Incarnation a few years ago. But in view of the results of the recent presidential election, in which 81 million people voted for Biden and 74 million people voted for Trump, it's clear that "Black Lives Matter" is a message that doesn't resonate with a large percentage of the American people, particularly white male voters, and which alienates them. So I'm wondering whether the banner over the front door of our church may be viewed by many Americans as offensive or as a provocation to some act of denial or rejection. Indeed, many "Black Lives Matter" banners in front of churches across the country have been vandalized in the last few years. Should we, as members of Memorial Episcopal Church, be promoting a message that many Americans feel is divisive and overly confrontational? Is our message consistent with our saying we're a church that welcomes everyone? It may be easy to hang a "Black Lives Matter" banner in front of our church and to feel good about ourselves for doing so, but it may be more difficult to actually translate that message into social action. Shouldn't we consider the extent to which we've actually shown in our actions that Black Lives Matter and reflect on what we could do to better promote social understanding and equality? I don't think we've discussed the meaning of our having a "Black Lives Matter" banner in front of our church. Perhaps, in the context of the history of our church and the revelation that the founders of our church were slave owners, the banner needs to be there.
I'd like to conclude by quoting the Rev. Tim Kutzmark of the Unitarian Universalist Church, Fresno, California, who explains why his church displays "Black Lives Matter" banners. He says,
"As a predominantly white congregation in a predominantly white section of Fresno, we are committed to doing whatever we can to disrupt the deep roots and present reality of racism; we also know that work must start with our own congregation...For two years our congregation has been intentionally educating ourselves on the history of race in America and current racial injustice...Like most majority white institutions, we’ve learned our faith tradition has its own shameful history of racism...We affirm Black Lives Matter along with hundreds of Unitarian Universalist Churches across the country because affirming and promoting the worth and dignity of all people is a core tenant of our faith. It calls us to act for justice.The Rev. Louise Green captures this spirit: “To display the sign, Black Lives Matter, is an act of public witness . . . to keep the spotlight on the complex set of issues affecting black people in this country..."Black Lives Matter is the next chapter in the civil rights movement. There was fierce white resistance to the earlier civil rights movement. There is fierce white resistance now. Our banners were first defaced and then ripped down. We’ve replaced them.Black Lives Matter is not a terrorist group, nor is it anti-white or anti-police. It is against policing practices that lead to the death of too many unarmed black women and men. It is against mass incarceration of black and brown lives in prisons...Affirming the rights of Black people and People of Color does not take rights away from white people. There should be enough to go around."3
So I hope I've provoked you into sharing some of your thoughts about the readings this morning, and I hope we can talk about those thoughts together.
FOOTNOTES
1Merriam-Webster Dictionary, online at https://www.merriam-webster.com/dictionary/provocation.
2Anne Penketh, "Chirac condemns 'overtly provocative' cartoons," Independent, February 9, 2006, online at https://www.independent.co.uk/news/world/europe/chirac-condemns-overtly-provocative-cartoons-466018.html.
3Rev.Tim Kutzmark, "Why we display the 'Black Lives Matter' banners," Unitarian Universalist Church of Fresno, September 30 2017, online at https://uufresno.org/black-lives-matter/.
