For Nov. 21, 2012: Thanksgiving Eve, Year B

The Reading            Joel 2:21-27

In the verses that precede this evening’s reading, the prophet Joel described a plague of locusts that came down on the people of Zion as a punishment from the Lord, and he prescribed what the people must do to atone. Now Joel shows the fruit of Zion’s repentance in the astonishing abundance of God’s grace and care.

The Response            Psalm 126

The Epistle            1 Timothy 2:1-7

Whether we agree with leaders of governments at home or abroad, tonight’s reading from the letter to Timothy urges us to make “supplications, prayers, intercessions, and thanksgivings” for all of them. Not only do their decisions matter: indeed, the salvation of each of them matters to God no less than does our own.

The Gospel            Matthew 6:25-33

 

Further thoughts

It can be a challenge to give thanks to or for those for whom one isn’t feeling grateful. The workers displaced by the imminent closing of the company that makes Twinkies and Ding-dongs doubtless feel no gratitude to the shareholders and board of directors; those who backed Romney most vigorously in the recent elections surely feel no thankfulness that their fellow voters reelected Obama or to Obama himself; parents whose neighborhood schools are being closed or repurposed as charters in Chicago and Florida feel disregarded and disrespected by the school boards making these decisions. The readers of the letter to Timothy must have felt in very much the same position: the Jewish religious hierarchy, still reeling from the destruction of the Temple in Jerusalem a few years before, had little love and less patience for the upstart Christians, and the Roman authorities, as Christianity spread and began to seem to draw allegiance away from the Empire, increasingly treated the Christians as a radical fringe in need of suppression, not least on account of the extent to which its internal dissensions tended to become unpleasantly external.

So why give thanks for “the other side”? First, because even wicked rulers tend to be right about something: Napoleon attempted to dominate all of Europe, but he also reformed the French law and education codes to stop wasting the talents of boys not born to noble families. Second, because even good rulers, when they start feeling defensive, tend to get heavy-handed. The Adams presidencies went badly not because John Adams and John Quincy Adams lacked the talent to govern but because their prickly personalities antagonized everyone around them. Third, because administering well, or even half-well, is harder than it appears. For proof, compare a portrait of any president at the beginning of his first term with a portrait of him at the end of his last. Fourth, because giving thanks for them is good for us. It is easy to demonize the opposition, but I find it is considerably harder to keep demonizing the opponent for which I conscientiously give thanks, and I am a good deal more likely to give that opponent credit for accomplishments and openness to ideas when I can bring myself to give that opponent any credit whatsoever; what’s more, it is easier on my blood pressure. Fifth, because giving thanks where it goes against my grain makes me likelier to remember to give thanks where I should, which is at all times and in all places.

Finally, any thanks we truly give is ultimately thanks to God.

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