Hospitality

June 10, 1999

And the Lord appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Genesis

Several of our regulars were tied up with other activities, so it was a special pleasure to have two visitors to our meeting. This seemed particularly appropriate — even a "demonstration" — in light of our topic.

The visitors, while not formally students of Christian Science, were well acquainted with its teachings and had found churches and reading rooms in their native state most hospitable.

In line with our readings, we first gave consideration to the reception given by Abraham to the angels who appeared to him "in the heat of the day". He ran to them and treated them with great hospitality. They in turn advised Abraham and Sarah of the upcoming birth of Isaac — something of a miracle in view of Sarah's great age. We then saw how strong were the obligations of hospitality in Lot's offer to give over his own daughters to the crowd bent on gang rape. It was quite clear as well that this story should not be used as a comment on homosexuality or heterosexuality or even family values, for that matter.

We then focussed on the ancient requirements of hospitality, its modern remnants and how some of these might be reflected in Christian Science. Here are some of the conclusions:

  • The words hospitality, host, guest, hospital, hospice, hostage, and hostile all derive from the root "ghos-ti" which means stranger and "someone with whom one has reciprocal duties of hospitality".
  • Note that "host" and "guest" have the same root, underlining the sacramental nature of the relationship. Furthermore, the bond is one of shared responsibilities.
  • In certain societies where Christianity — funneling Eastern notions of hospitality to the West — arrived late, strangers were regarded as enemies, to be defended against or exploited. Thus the difficulty many of us in these territories have in truly assessing what the Bible is saying on this subject.
  • Where hospitality is cut off from its sacred roots it rapidly becomes soulless, obligational and shrill. This can be seen not only in governmental bureaucracies but also in entertainment based on mere flashiness and impression management .
  • There are many ascetic practices (e. g., monks, hermits) where the feeling of being a stranger on earth is cultivated as a means of gaining an appreciation of the temporal nature of human existence and seeking out the host/guest relationship, so prized in this divine quest. Modern corruption of this simple drive are seen in compulsive "purity" among the religious and perhaps in the many phobias rampant in the world today.
  • The term "Host" is used in orthodox Christian churches for the the consecrated bread and wine, said to be the body of Christ. This is the means for removal of sin, as was Jesus' crucifixion, which in turn referred back to the rituals of the scapegoat .
Much of what was discussed has scientific ideas embedded in it and we hope readers will have as much fun as we did in discerning for themselves the truths throbbing through it all. Here are some of the revelations which opened to us.
  • The fact that "guest" and "host" are from the same root signifies in Science, as was already somewhat apparent in the more orthodox thought, that God and man are one and that there is but one I or Us.
  • There is a great need when putting into practice Bible concepts like hospitality to beware the equally powerful pull of societal drives such as the paranoia prevalent in pre-Christian thought. Perhaps the solution for Christian Scientists is to check our thought to see how loving and respectful it is — how truly hospitable, without any overwhelming need to undertake naively hopeful actions.
  • The power of the idea behind the consecrated "Host" was discussed at some length. Both our visitors were from Roman Catholic backgrounds and helped us discern the archetypes behind this. As already stated it is the way people of orthodox faiths secure remission of sins, a task our own Leader Mrs. Eddy tells us is most important, more important even than the healing of sickness. Of course the healing of sin is the healing of sickness and death as well. We felt that the normal upgrading of the orthodox sacraments in Science would lead the student to handle the sins of the world, not as a mortal, but by leaning on the Christ. Thus our readings from Matthew, above. We can lose our lives as mortals, being thus fitted to "host" the beliefs in sin, sickness and death to their extinction. It cannot be done from a personal sense standpoint. Like Abraham we run forth to meet the angels entertained unawares, knowing in essence they are the Lord.
  • The practice of asceticism holds a point in Science , if we will upgrade the concept beyond hermetic isolation and bring it into everyday life. It seemed that we should hold everyone to be an idea of God, no matter what the picture or belief. Mrs. Eddy puts it: "Jesus beheld in Science the perfect man, who appeared to him where sinning mortal man appears to mortals," (Science and Health, p. 476:32-2).
Some experiences with hospitality, in its narrow and expanded senses, were reported:
  • One of our visitors described a difficult relationship with a man he tried to help, even inviting him into his home. The man was unable to help out with expenses and was discovered to be in trouble with the Law. He ended up in jail, but was allowed to come live again with our friend upon release. Again there were problems and the man got into bigger trouble with the authorities. This time our visitor had to let him go it alone. He himself went into recovery for co-dependency while the man eventually landed on his own feet. He looks back on the whole episode as a learning experience and is now glad he had it because of all he and apparently the man he tried to help eventually got from it.
  • Two distant, former friends tried, during the week, to warm up to one of our members who was quite reluctant, even in spite of loneliness, to restore what had been quite dysfunctional situations with these people.The serenity to make this decision was based on seeing that prayerful appreciation of another (i. e., seeing their divinity) does not preclude waiting for some evidence of truly reciprocal relationship possibilities before opening ourselves to intimacy with another.
  • One member talking to a Christian Science friend about a severely strained friendship the latter was still suffering from — although he kept saying things like "I'm glad that's out of my life!" — sensed the extent of his pain, told him so and proceeded to come up with very pointed, even seemingly hurtful, healing thoughts. Our member was as shocked as his friend at the vehemence of the verbiage, but there seemed to be considerable relief. Later our member was confronted by his friend on a problem he'd been nursing along for years. The friend offered to give prayerful treatment in Science.
As the meeting drew to a close one member remarked on his amazement at the negativity and ugliness of his thoughts about people, noted one day as he considered our topic of hospitality. Why would anyone want to be with or know him if he is so ungenerous about practically everyone? After this revelation, he tried as best he could to practice a hospitable and welcoming and non judgmental regard for all. We thought there might be a topic in this for next week, and after honing came up with Living Love.

The Bible

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.

Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

Science and Health with Key to the Scriptures, by Mary Baker Eddy

It is related in the seventh chapter of Luke's Gospel that Jesus was once the honored guest of a certain Pharisee, by name Simon, though he was quite unlike Simon the disciple. While they were at meat, an unusual incident occurred, as if to interrupt the scene of Oriental festivity. A "strange woman" came in.

Did Jesus spurn the woman? Did he repel her adoration? No! He regarded her compassionately. Nor was this all. Knowing what those around him were saying in their hearts, especially his host, —that they were wondering why, being a prophet, the exalted guest did not at once detect the woman's immoral status and bid her depart,—knowing this, Jesus rebuked them with a short story or parable. He described two debtors, one for a large sum and one for a smaller, who were released from their obligations by their common creditor. "Which of them will love him most?" was the Master's question to Simon the Pharisee; and Simon replied, "He to whom he forgave most." Jesus approved the answer, and so brought home the lesson to all, following it with that remarkable declaration to the woman, "Thy sins are forgiven."

Here is suggested a solemn question, a question indicated by one of the needs of this age. Do Christian Scientists seek Truth as Simon sought the Saviour, through material conservatism and for personal homage? Jesus told Simon that such seekers as he gave small reward in return for the spiritual purgation which came through the Messiah. If Christian Scientists are like Simon, then it must be said of them also that they love little.

On the other hand, do they show their regard for Truth, or Christ, by their genuine repentance, by their broken hearts, expressed by meekness and human affection, as did this woman? If so, then it may be said of them, as Jesus said of the unwelcome visitor, that they indeed love much, because much is forgiven them.

In divine Science, man is the true image of God. The divine nature was best expressed in Christ Jesus, who threw upon mortals the truer reflection of God and lifted their lives higher than their poor thought-models would allow,—thoughts which presented man as fallen, sick, sinning, and dying. The Christlike understanding of scientific being and divine healing includes a perfect Principle and idea,—perfect God and perfect man,—as the basis of thought and demonstration.

Think of this, dear reader, for it will lift the sackcloth from your eyes, and you will behold the soft-winged dove descending upon you. The very circumstance, which your suffering sense deems wrathful and afflictive, Love can make an angel entertained unawares. Then thought gently whispers: "Come hither! Arise from your false consciousness into the true sense of Love, and behold the Lamb's wife,—Love wedded to its own spiritual idea." Then cometh the marriage feast, for this revelation will destroy forever the physical plagues imposed by material sense.

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