In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

     A few in the congregation have wondered why I haven't preached a sermon in my country music series for some time-so today, while the sermon is not about this particular song, the sermon title is that of a popular country music song by Gretchen Wilson-"I'm Here for the Party". And, that's where the connection ends-because as with many country music songs, once you get past the title, there's not much in this song that commends it to Christians. It has to do with being an "eight ball shooting double fisted son of a gun-so bring on the cowboys and their pick-up lines."and, well, the behavior suggested in this particular country music song, is not reflective of the Christ-like life. But I love the title! "I'm Here for the Party" I think describes why we come to church each week, and what it is we come for-a party! In fact, in the song, she says, "I've been waiting all week just to have a good time"-and of course, we wait all week to be able to come, have a good time, here at church-at the foretaste of the feast to come! We come for a celebration, a banquet-some even say the liturgy of the Christian Church is a "dance"--and today, our lessons call us to consider this party of the Lord, and what it means to be a part of it. And what does it mean to be invited to this grand, sublime celestial party, thrown by God Himself? In our gospel lesson, Jesus talks about this party, on the occasion of his attendance at a party to which he was invited 2000 years ago.

     And the first thing we note is-- this was the solemn, festive Sabbath dinner party that each Jewish household was to share each and every Sabbath. So we see right away that this would have been more than an ordinary, average weekday meal. In the Sabbath meal, there were certain rituals and prayers that made the dinner something of a liturgy. As we have certain rituals, and hopefully, prayers at our dinner parties that vary depending on whether this is a Sunday dinner, or a birthday party, or an anniversary celebration, the Sabbath meal was something special, and the foods, and how they were prepared, and who was invited to participate all contributed to the festive character of the dinner. So, not only was this meal special because it was a Sabbath feast, it was also special because it was in the house of a Pharisee, and not just a Pharisee, but a leader of the Pharisees. This would be something like being invited to a Sunday dinner in the home of a bishop, or governor-not quite the pope or the president, but still, a distinguished member of the community, and the faith. And interestingly, Jesus was invited. On the one hand, you might think this an honor for Jesus to have been invited-and perhaps it was. On the other hand, however, the first verse gives us an indication of why Jesus was invited. Did the Pharisee respect Jesus, and value the chance to have one such as Jesus in his home, on the Sabbath? Luke tells us, the Pharisees were "watching Jesus closely." Oh, so that's it! In fact, verses 2-6, omitted from our lesson tell of Jesus healing a man with dropsy on the Sabbath, and being criticized by the Pharisees. As is the case throughout the gospels, it appears Jesus had been invited by the Pharisees more to keep an eye on him, and maybe to catch him in some violation of the Sabbath rules, than from a genuine desire to have Jesus at their dinner party. Which surely, would have been no surprise to Jesus. If we were invited to a party just so that our hosts could watch us and criticize us and trap us, most of us would likely refuse the invitation, wanting no part of such an inhospitable event. Most of us accept invitations to parties where we will be comfortable, and at ease, and where we are friends with those who invite us. And yet, Jesus came anyway! And rather than sit in a corner feeling out of place and unwelcome, it turns out Jesus is watching his hosts, and the guests, and Jesus speaks up and speaks out about their behavior-speaking quite directly to those who would, either throw such a party, or come to such a party-with selfish, self-glorifying, self-promoting intentions. And what does Jesus suggest ought to be the guiding light of any such party, or feast, or banquet? Jesus says, humility!

     St. Cyril of Alexandria wrote, "The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility'." Hmmmm. Love humility. We ask, can that even be possible? Who loves humility? We like being proud. We like to boast. We like having something to boast about-it makes us feel good about ourselves. It can make us feel successful, productive, on top of the world. The trouble is in needing to feel boastful, successful, on top of the world. To need that, is to need to pump ourselves up. And usually, trying to pump ourselves up, also includes trying to put others down. This was the difficulty Jesus had with some of the Pharisees-and other religious leaders-they were always trying to put themselves up, and put themselves forward, which also meant knocking others down a few rungs. St. Augustine said, "there are humble religious, and there are proud religious. The proud ones should not promise themselves the kingdom of God. If you exalt yourself, God throws you down. If you cast yourself down, God lifts you up." What the Pharisees and the others at the Sabbath meal were lacking, as Jesus saw it, was humility. These religious were all about exalting themselves, and taking a higher place, to the exclusion of others-so, what Jesus presents to them, is humility. And where does such true humility, such religious humility, come from? Martin Luther writes that there is a humility in oneself, and then there is a humility in Christ. A humility in oneself is such that it prides itself on one's own ability to humble oneself. He points to the so-called humility of many of the monks and priests of his time, and said "such humility is a sham", because it still seeks honor, even though it is through humility. Luther said that in true humility, the truly humble look not to the result of humility, but with a simple heart, regard or acknowledge things of low degree and gladly associate with them. It never enters their mind that they are trying to be humble. It is just natural that they cultivate humble conduct, humble words, and shun, so far as possible, great and lofty things. This, says Luther, comes from faith-when we realize we cannot save ourselves, and must rely wholly on God alone. Luther writes, "a man cannot be thoroughly humbled until he gets to know that his salvation lies utterly beyond his own powers, counsels, efforts, will and works, and depends absolutely on the pleasure, counsel, will and work of God." From this, Luther says, from this faith in God, follows true humility. Faith in God leads to humility-before God and others, and humility before God and others, leads to "patience and love toward our neighbor, so that we despise no one, gladly serve everybody and do good to them, bear whatever happens to us, and are not angry and do not avenge ourselves when people show ingratitude, unfaithfulness, spite, mockery, and disgrace. In a word," writes Luther, "a truly humble man turns into the sort of person who is false to no one, but has an honest, pure and sincere heart, approved by faith and without hypocrisy before God. For the humble man does not seek his own interests by his works and life; he is content with Christ and his blessings-these fully satisfy his requirements in life. Now he does all his good works for others, for nothing-merely to love and serve others." (What Luther Says, p. 670-673).

     And that is precisely what Jesus is saying, in his words to the Pharisees and other guests, about not needing to take the places of honor, not putting yourself forward before others, not feeling the need to exalt yourself before God or others, but instead, are satisfied and blessed, that you have been invited! That you are content just being at the party! This is what Jesus is saying when he tells those who give a luncheon or dinner, do not invite friends and relatives or rich neighbors whom you think will benefit you socially, or economically, or religiously-but instead, invite those who are not normally invited-the poor, the crippled, the lame and the blind, the socially unacceptable. And do this, not because you are looking to be repaid or rewarded-because these will already come to you because of God's free grace and favor. Rather, do it for the sake of the poor and needy and outcast-do it for their own sake-out of love and care for them, without trying to make yourself look humble, or loving or caring. True humility, comes from faith in God; and faith in God, flowing through a humble heart, naturally leads to service and kindness and goodness toward others. Which is what St. Paul writes in our second lesson, when he says, "let mutual love continue; do not neglect to show hospitality to strangers; remember those who are in prison; keep the marriage bed undefiled; do not neglect to do good and to share what you have, for such sacrifices are pleasing to God."

     In other words, when you come to the dinner party that is the kingdom of God; when you come for the party that is the Sunday liturgy of the Christian Church-come without ulterior motives; come simply for the party; come happy to have been invited, yourself, and invite others without regard for whether they will help your salvation, or your social standing, or your status in church, or community. Come trusting that all you need for life and eternal life, is a gift from God, so that with that faith, with that assurance, you will be free, to humbly serve and welcome and do good to-all who come for the party-this great, grand, wonderful party that is hosted each week, by the Father, the Son, and the Holy Spirit. Amen.