You were never out of my sight

We all know what it’s like to lose something or someone. We all know that feeling that borders on fear, if not actual fear. Reading Luke 15:1-10 reminds us to think about how we felt when we experienced loss, and the joy we felt when we were “reunited.”

One of my most memorable experiences with loss goes back to a time when I was a child, not more than five, at the crowded beach in Coney Island. I suppose I got a little bored sitting on the blanket alone with my mother and baby sister and wanted to get some water to bring back and make a sand castle. Mom resisted my going to the shore unattended and did not want to leave my sister sleeping and alone. I convinced her that I would not get lost and would be always aware of where she was. Mom relented and so I made my way with my metal pail and shovel in tow, carefully drawing a line in the sand with my foot. I played at the surfside for a bit, filled my pail and turned to make my way back to the blanket. Of course, the line I’d made was gone and I immediately panicked...not because I couldn’t see my mother but because I couldn’t find the line in the sand leading back to her. I remember being overcome with fear and began crying. A woman standing nearby came to my aid, and assured me that we would find my mother, who appeared, I’m sure, within seconds, although it must have seemed like hours to a lost child. I can still recall what I felt when my mother gathered me up in her arms and held me close, telling me I was not lost and that I was always in her sight. I suppose the reason I can still remember this event so vividly is because of the “palpable” effect it had and continues to have. 

I can somehow relate this childhood experience with the two parables Jesus uses to describe lost and found and wonder what is more memorable, the fear of being lost or the joy of being found? In both instances Luke depicts the joy the shepherd and woman experience in finding what was lost. There was no recrimination just joy, as we are never out of His sight.

Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

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Once again, Jesus’ message makes us a little uncomfortable. Did he not go a little too far when he tells us in Luke 14:25-33   "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple?”

We have all been involved in the planning of a party either as hosts or as guests. We have all experienced the initial excitement in discussing plans. But how many times do we renege or receive polite apologies when it comes time to commit? Are you or we coming to the party? Isn’t this a little how we feel in reading Luke’s gospel? How do we politely decline Jesus’ invitation to the banquet; it sounded so good in the planning stage but isn’t this a lot to ask of us right now; can I take a rain check? I’d like to but I’m not sure I have what it takes to get involved right now. I know He will understand.

After all these weeks we finally understand that Luke has a reason for speaking so directly to his audience, who while relatively affluent, was living in difficult times. Luke’s world was not a peaceful one; the Jews and early Christians faced a domination system that threatened their existence. In helping us understand Luke, David Steindl-Rast tells us that metaphor speaks to our intellect through our poetic sensibility. He suggests that reading the Bible or Gospel requires that we tune into the language of metaphor which asks that we take it seriously but not take it literally. And so it is in this reading of Luke.

Now back to Jesus’ invitation. I suppose we can ask for a rain check but in the long… and short run, we are hurting ourselves. By saying “no” to Jesus’ invitation-  “maybe later” - we are denying ourselves the opportunity to experience the Kingdom of God not just later, but right now, here in the present. Living for others out of our love for God, is the only way to find joy, peace, and a repaired relationship with God and each other in this world and in the hereafter. This is at the heart of Luke’s gospel and at the heart of Christianity.
By now we’ve learned that following Jesus is more than just sitting back and listening to a beloved teacher. Jesus’ words are meant to get us to move and to give up those things that get in the way and to surrender to His will. In essence this is what it means to be transformed in His likeness and what it means to be part of the “Body of Christ.” We don’t want to miss this party

A Reluctant Dinner Invitation

 

Over the years I’m sure we all played the familiar game, who are the three people you would like to invite to dinner and why. The guests may have included Mother Theresa, Mickey Mantle, Joe Namath, Hitler, John Kennedy, Martin Luther King, Richard Nixon, Ronald Reagan, Mary, my mother and father, St. Paul, etc. Of course, it was a given… Jesus was always listed among the three and while the proposed dinner guests invariably changed depending on where we were at given points in our lives, Jesus was a constant.

 

However, after reading Luke these many weeks I might rethink inviting Jesus to dinner. Really, he always tends to make a scene or create a disturbance. We could find ourselves possibly siding with the Pharisees as they raised their eyebrows at Jesus and his disheveled group of “party goers” who tended to eat and drink to excess. And remember the woman who in the middle of having a “meltdown,” crashes an important dinner party and cries all over Jesus feet? What about Jesus taking poor Martha to task for complaining about her sister who instead of helping with the dinner, is hanging around with all the men in the dining room. And now here in Luke 14:1,7-14 he is not only telling us who to invite to our party, but where they should sit when they do arrive. Frankly, Jesus can be a risky guest.

 Although it can be confusing and at times disturbing, there is a consistent theme in Luke’s gospels. He warns us about becoming too comfortable with protocol for protocol sake. Self-imposed cultural niceties fast become devices to exclude “others” who are different from us. Of course it’s easier for us to associate with those who are just like us and reinforce our comfort zone. But perhaps we should ask why do they make us uncomfortable? Do we see in them, something about ourselves, if circumstances were a little different? Or is it that we believe that associating with the “disenfranchised” cannot help us socially, economically, or emotionally…but what about spiritually?

I Come to Bring Fire to the Earth

 

 

History by its very definition is an account of the past which while a recording of, cannot be separated from the time and events of the day in which it is written, or for that matter, read. Likewise, history’s account is influenced by the author’s own perspective. And so it is with Luke, who while conditioned by traditions that he has inherited, is focused on his goals for relating the story of Jesus to his community.

Luke’s Gospel (Luke 12:49-56) appears to be a departure from his preceding accounts. In earlier writings he reminds us not to be “foolish” and to be at the ready but He also tells us that the God’s Kingdom is ours. So how does this all fit with Jesus’ stern message when he says I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!

 As stated earlier, all history is written backwards; yet, what we learn from history is projected forward and applied to our experience. As interesting as the historical context of Luke’s day may be, we ask what we can learn from this account and what does it say about us and our lives today. Jesus’ words set in the time of Luke were written for an audience that lived almost a century after Jesus died. This period reflects the turmoil of Luke’s day: there was wealth; poverty; political domination; dissension among the ranks of the new Christian communities, and a growing impatience created by the delay of Jesus’ anticipated return.

No doubt that Luke is providing insight for what is in store for Jesus as he makes his way to Jerusalem. Here, we get a glimpse of Jesus’ humanity as he reveals and what stress I am under until it is completed!  Jesus proclaims that the Kingdom of God is a “new world order” that is centered on the power of love not the love of power.  As with the “rich fool” those governed by wealth, status and power will live in a “house divided" on so many different levels. Families, nations and communities will live in turmoil. There is no other way to peace but through love, forgiveness and humility. So, what can we learn from this Gospel in 2013?

It's Your Father's Good Pleasure to Give You the Kingom

It’s your Father’s good pleasure to give you the kingdom, for no other reason than it simply pleases Him to do so. It’s not because of what we’ve done or really, what we are but simply because it pleases Him. I suppose one of Luke’s messages in our Gospel Luke 12:32-40 is that when we completely trust in God’s unconditional love we can be ourselves and be free of all anxiety, guilt and unworthiness.

It is beautiful to be loved just for who we are, isn’t it? However, Jesus’ message as Luke continues to narrate Jesus’ journey to Jerusalem, is that God’s unconditional love does not give us “license” to live recklessly but it is for us to be prepared…“The Son of Man is coming at an unexpected hour.” So, we are asked to travel light; to free ourselves from those attachments that get in the way of our being God centered as opposed to our being self-centered. Living fully human does not mean living for our selves, as did the rich farmer who had to have more of those things that were as finite as his fragile life was. Living in the Kingdom of God is less about any actual time and place and more about living Jesus’ Word today. Passively living and just going through life as if we were waiting for instructions are not really what Jesus means by “being prepared.” Actively living the love we share with one another as Jesus did, is a state of being that enables us to celebrate the joy of God’s kingdom in the present moment and in the hereafter.

We live in a world that wants us to treasure acquiring more and more stuff. Jesus wants us to find the pleasure in letting go and giving “stuff” away. What happens if we too started giving things away just for the pleasure of it as God does for us?

You Can't Take It With You

The parable of the farmer in Luke 12:13-21 makes me a little uncomfortable. Is Jesus talking to me? I suppose I indentify a little too closely with the farmer. But wait a minute, this guy’s not a cheat; he’s worked hard for what he has. He provided well for his family and educated his children, after which he set some savings aside for the future. But was there ever really enough? If I just had a little more in the bank or if I could just get a better return on my investments without risking our future? Sure I can relate but isn’t he living the “American Dream?” Isn’t this what Max Weber espoused in his social-economic theories that have come to be known as the Protestant Ethic, in which certain Protestant denominations considered hard work in pursuit of economic gain as being as being a reflection of moral and spiritual blessings (The Protestant Ethic and the Spirit of Capitalism)? This moral-economic philosophy gave birth to the rise of Capitalism and the unprecedented growth of the United States in virtually every sector. In many ways, it provided the directional compass for the youth of our generation who were instructed to use our God-given talents, work hard and get ahead. So, what’s wrong with that?

Luke prompts us to wonder what does it mean to get ahead? After all, there is an end to it all. This is the one very important thing for which the farmer has not planned -- his reckoning with God. “You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be? So it is with those who store up treasures for themselves but are not rich toward God."

Despite our technological advances; our intellectual prowess or cultural achievement, the human condition guarantees that we cannot escape its legacy. As such, our lives are fraught with uncertainty and insecurity. Perhaps this may be the reason we strive for a measure of security and control over the vagaries of life through our own efforts or accomplishments.

The farmer has fallen prey to worshiping the most popular of gods: himself. The farmer is called a "fool" not because of his wealth or ambition but rather because he accords finite things infinite value. He has tried to insulate himself from his ultimate destiny through his own resourcefulness and in the end will have “come up empty.” He has all he believes he wants and more, yet, at the end - which comes that very night…it proves inadequate.

Life is all about priorities. Where is God is in our lives? How do we invest the gifts that God has given us? Are our lives aligned for our own goals and passing desires, or with God, our neighbor and what God has planned for us?

 

 

Luke 12:13-21

Lord, teach us to pray...

 

When my first child was born, I as a young father, was overwhelmed by how much I loved him. I couldn't get over how strong in the very first moments of his life was my desire to love, protect, and provide for him. In those initial months and years, I was overcome with the strength of my feelings for him. Then, as we approached the birth of our second child, I was uneasy about my feelings: “how could I possible love her (it was to be a girl), as much as I loved him; there’s no way, I thought, I could have all those strong feelings? However, after she was born, I realized that my feelings for her were the same…I learned that I did not have to divide my love or love one less than the other. It was just there, already “packaged” for me in my daughter as it was in my son. Today, I reflect on those early years of parenting, in which I was only a hare’s breath from being a child myself and wonder about how much greater is the love of God.

In our Gospel (Luke 11:1-13), Jesus teaches his disciples how to pray. Over the years I’m sure his lesson has created considerable controversy and raised much doubt about all prayers being answered: So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is this really true?

Our children can provide a unique perspective on our relationship with God. Over the years, my children would ask for many things. All requests were heard and I know all their requests were answered. In some cases they received what they asked for; in others they did not. Many times my alternate suggestion, which they resisted at the time, tuned out to be even better than what they had originally requested. I don’t remember ever not listening to their request, despite how outlandish in some cases, I thought they were. I don’t remember not answering them one way or another. Even when they were denied I listened and our love for each other never suffered despite some difficult encounters.

Children can provide a unique perspective on prayer and our relationship with God. Luke’s Gospel prompts me to think if this is the way it is with us, imagine how it is with God?

If you then...know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him?

Martha, you are worried and distracted by many things

The Story of Martha and Mary (Luke 10:38-42) occurs as Jesus "set his face to go  to Jerusalem" and dispatches the seventy disciples ahead with no provisions; instructs them to waste no time; to travel lightly and to depend on the hospitality of anyone who would welcome them on their journey. Likewise, immediately preceding the visit to the home of Martha and Mary, Jesus tells the story of the Good Samaritan, which reveals an example of extraordinary compassion for a complete stranger in need. So, in context of these preceding stories, are we not somewhat taken aback with his admonishing Martha and siding with Mary? Our instincts tell us that Jesus should not chide Martha as he affirmed Mary’s choice to join the disciples and disparaged her for being distracted with less important matters. Didn’t Jesus admonish Simon for being less than attentive to the needs of his “honored” guest (Luke 7:36) a few weeks ago? His affirmation of one woman's choice and criticism of the other seems out of character, especially because Jesus consistently emphasizes service and hospitality. So, what is the justification for his dismissal of Martha's attention to the care of her guests? We certainly can relate to Martha wanting the meal to go well, especially since we can assume that Martha and Mary were well aware of Jesus’ notoriety as an important religious teacher and they were honored to be able to host him…why else would they risk breaking the law by having a man in the house without the presence of a male relative? After all, isn’t Martha doing what is expected of her as a good hostess?

Our natural inclination is to justify what Jesus does. But perhaps this story is intended to disturb us. Luke portrays Jesus in an unexpected way to teach that the coming of God’s kingdom is the first priority and while he acknowledges the importance of Martha's service in ordinary circumstances, no earthly tasks should get in the way.

Sometimes we need our expectations to be challenged in order to hear what Jesus is trying to tell us.

 

 

The Parable of The Man Who Fell Among Thieves

 

 

Is there a passage in the Bible or Gospel story more familiar to us than the parable of “The Good Samaritan?” (Luke 10:25-37). A man is traveling on a dangerous road when he’s attacked by bandits, robbed, and left for dead. Two people come by who we believe should care for this man, but they don’t. Then one comes who shouldn’t care, but does. It’s just a simple story of love your enemies right?  Of course, this is a beautiful story in which Jesus prompts us to think about whom we consider to be our neighbor. The two people who decided not to stop did not recognize the injured man as their neighbor; after all, he was a stranger to them.

Yes, this is an important story for us to tell and think about, since we are living in a time of major change in which our society has become more ethnically diverse.  Our culture, more than ever is a “mosaic” that contains many pieces different from and new to many of us.

But maybe, there’s more going on here? I may be reading more into the story but then, my “editor” is usually in complete agreement. OK, suppose we ask who the “main character” of this story is; doesn’t, the Samaritan get top billing; after all, it’s his parable? But is he really the main character? The injured stranger isn’t just our neighbor but a completely powerless “victim,” who serves as a model for our personal transformation in that he enables us to see how dependent we are on the least of our brethren to know compassion and give of ourselves. His role allows us to “let down our guard” and get out of our “comfort zone,” and not just proclaim our love for our neighbor but to “act out” our love, even though it’s a major inconvenience and the victim is not “one of us.”

Robert Capon Farrar in The Parables of Grace does not see this parable as a model for “niceness.” Jesus’ whole parable, especially with its piling up of detail after detail of extreme, even irrational behavior on the part of the Samaritan, points not to the meritorious exercise of good will but to the sharing of the passion as the main thrust of the story.

Maybe the only way we can truly “help” those who are in need is to recognize how often we have been the victim “left for dead” and completely vulnerable. The Samaritan knew what it was like to be ostracized and persecuted. He could to relate to the victim first-hand. Trading places with strangers in need for no other reason but love, transforms us in a way that changes our view of “who is our neighbor” forever.

"I am sending you out like lambs into the midst of wolves"

 

From an historical perspective (Luke 10:1-11, 16-20), “commissioning” the 70 in groups of two’s and three’s was a brilliant organizational strategy. We know all too well that John the Baptists’s movement was halted and his followers dispersed abruptly after he was executed by Herod. According to New Testament scholar, John Dominic Crossan,  Jesus’ disciples were “decentralized” and were virtually unstoppable. They scattered to hundreds of places too remote for Jesus to visit during his ministry, especially now… as his face was set on Jerusalem.  Crossan estimates that there were hundreds of commissioned ministers already in place by the time Jesus was crucified and unlikely to learn of his death for weeks and months. (The Historical Jesus)

The seventy overjoyed with the thrill of their first encounters were reluctant to hear or heed Jesus’ warnings, and were eager to share their joy. Jesus knew that they would be going as lambs in the midst of wolves as he too experienced rejection and death threats during his ministry, and most notably in his own home town. He knew all too well that rejection was the least of what they were going to encounter.

Yet, can’t we relate to the elation that the first wave of disciples felt as they shared their experiences with one another when they returned home? Can’t we relate to how good they felt after healing and ministering to their communities as Jesus taught. Like most of us they would be filled with hope that it all may be joyful and “fulfilling.” Yet Jesus tells us not to rejoice in citing what we’ve done, but quietly rejoice because we are living the Word to glorify God. To restate Jesus admonition: Whoever listens to you listens to me, and whoever accepts you accepts me, and whoever accepts me accepts the one who sent me."

Dietrich Bonhoeffer, commissioned his students in the Underground Church to go forth into the Third Reich and proclaim the gospel while facing the possibility of death. In so doing, he made the distinction between cheap grace and costly grace. Costly grace is that which is truly from Christ. “It is costly because it costs a man his life, and it is grace because it gives a man the only true life.” Cheap grace, he said, expects endless pleasantness, and is unwilling to confront powers and principalities.  True grace knows that the cross is part of life in Christ.  (The Cost of Discipleship)