Advent 2. December 13. Luke 13.

https://bible.oremus.org/?passage=Luke+13 (click the link to continue the story).

Bad things happen.  We assign blame in order to make sense of tragedies. But sometimes we are victims to forces we cannot see or control, systems of injustice and oppression that create conditions for tragedy to happen.  Mining accidents come to mind.  We are not supposed to assign blame, but offer assistance.  We create the rules that create the conditions that cause suffering.  We create barriers that prevent us from supporting, helping, or caring for someone else.  We build walls and ghettos and even gated communities.  Segregation was a legal policy that denied non-whites access to economic opportunity, education, employment, housing, and health care. Many whites never viewed it as unjust because they never saw or experienced the conditions of their non-white "neighbors".  Out of sight, out of mind.  Justified by prejudices and negative biases that supported segregation, kept people apart and disadvantaged people based on race.  Humans have a great capacity to punish. 
Sometimes doing justice requires that we break the rules, when the rules are bad rules that harm others.  According to Luke, Sabbath-keeping had become a rule that harmed some people, by preventing others from providing support and help to them.  Sabbath becomes a privilege for the well and the well off.  It becomes a burden for those who never get a break from pain, from shame, from labor.  Segregation prevents us from seeing the needs of the other.
Jesus sees.  He sees a woman bent over and he liberates her.  There are really two Torah commands around Sabbath---one based on Genesis 1 in which God the creator rests and commands us to rest. (Found in the ten commandments in Exodus 2).   And one from Exodus in which God liberates the people from slavery in Egypt. (Found in Deuteronomy 5).  Jesus ignores work prohibition (Genesis 1) in order to liberate a suffering child of God.   This is how God acts.  Always for the broken ones.  Always to bring relief, mercy., and comfort to those who are in pain or struggle. 
The Kingdom of God is not an army, a castle, a royal family, or treasury filled with gold.  It is a seed, like yeast in the dough.  The kingdom of God is organic, present and hidden, subtle yet alive, working its way, becoming, emerging, growing.  It is in the smallness, the seemingly insignificant that God comes.  God has a greater capacity to heal. 
 
  

Advent 2. December 12. Luke 12

https://bible.oremus.org/?passage=Luke+12   (Click the link to continue the story)

Warning!  The current way of things in the world is changing.  There is a crisis underway.  It's serious, a life or death crisis.  Some, those who are most comfortable with the way things are, will object, deny, and resist what is coming.  They will shout, curse, fight, argue, and do whatever they can to keep things the way they have been.  They are nostalgic traditionalists, who claim that their values and way of life are being stolen from them. They detest foreigners and have a clear perspective of insiders and outsiders, good guys and bad guys, the blessed and the cursed.  They use religion, even the bible, to support their mastery, their supremacy, their self-righteousness.  Wealth is viewed as a sign of greatness, success, security, and divine blessing.  Poverty, the opposite.  There is much anxiety and worry spent over who is right and who is wrong, over the need to acquire and possess.  There is a lot of fear and anxiety.  The daily news is driven by it. 
Adapting to massive cultural shifts, such as the one that took place during the 1st century world of Israel/Palestine, the high Roman imperial period, is challenging.  Jesus was born into a time of disruption, inequality, suffering, and division.  We are currently living in such a time.  The ecological crisis, the crisis of growing economic inequality, the religious crises (extremism, fundamentalism, and the decline of religion in the west) are threatening life on the planet.  Divisive politics are both a response to and an instrument of this crisis moment in history.  Current global politics seems to be exacerbating the massive challenges we face as humans.  Massive displacement of peoples due to war, poverty, and climate disruption has created border and refugee crises. Rather than address them with compassion, we see mass incarceration and deportation and violence.  Rising nativism and demonization of refugees denies human rights and basic dignity--even in the U.S., a nation founded on liberty and justice for all, a place of welcome for the persecuted and the displaced.  Here we see a growing ambivalence or even rejection of non-white, non-native born citizens.  Election politics demonstrates this ambivalence. 
There is much in this chapter from Luke worth hearing:  From an indictment on wealth and self-sufficiency that says, "You fool, this very night your soul is being demanded from you, and all these things whose will they be?"  To a rejoinder not to worry or fret or fear in the midst of reactionary, petty, inhumane treatment given and received by those threatened by changes they cannot control.  We ought to anticipate generational division as part of this cultural shift.  It's always true that those who have benefited from the current way of things the longest are most invested in it.  It may be that the idealism of youth is a perspective worth keeping. 
We do hear promises of protection and provision here as well.  And this is good news when the crisis is real and vulnerability is high.  Living in troubled times, times of social change, can be difficult. To whom or what do we cling? How do we survive, cope, hold on? 
People of faith are invited to let go and cling to God with hope and anticipation that ultimately God is the force of life working everything toward goodness and life. 
Jesus and the prophets have always warned the world:  If you put your faith in yourself, other people, wealth, governments, or ones social status, you will be disappointed and you may even suffer.  But trust God and you will have life.  Yes, we face real crises.  Climate change threatens everything.  But, "It is the Father's good pleasure to give you the kingdom."   That's Jesus way of saying, God is good and generous and actually loves us.  We have life right now.  We ought not to hoard it, or hide from it.  We are invited to share, to give, to live into this vulnerability and receive the gifts that abound in God's economy. For in it there is enough for all.                       

Advent 2. December 11. Luke 11.

http://bible.oremus.org/?passage=Luke+11 (Click the link to continue the story)

Where does power come from?  Are you powerful?  What makes you strong enough?   When do you feel powerful?  When do you feel weak or vulnerable? 
Chapter 11 is about power.  A lot of Luke's gospel deals with power.  Powerful governments and systems of oppression.  The power of money, violence, and cultural affirmations.  Who is powerful in our cultural context?  Men?  Those with wealth?  Whites?  Organizations that claim to empower people--women, minorities, marginalized peoples---start with the idea that power resides outside of those groups and within some other groups.  Power has to be taken.  It is rarely shared or surrendered.  People don't easily give up their power.  With power comes privilege, voice, resources, access.  Power is often concentrated among a few.  And the majority population is rendered powerless.  Even in electoral democracies we wonder who has the power---since the choices at the ballot box are limited to those who often already have power---wealth, public fame, white maleness.  White men are still disproportionately in charge of corporations, government, and other institutions that influence society at large. 
Prayer on the lips of everyday people is a form of subversive power.  Calling on God, the all powerful creator of light, to hear and respond to us is audacious and maybe even insane.  Yet Jesus prays and invites us to do so, as if we are asking a parent for bread.  Jesus also sees prayer as something more than just selfish asking for bodily sustenance.  Prayer aligns our hearts and minds with God and places us in opposition to that which is not aligned with God.  There is evil.  Demonic systems of oppression that cause suffering, illness, exclusion, and hatred.  People, from individuals to whole groups (races, ethnicities, non-confirming genders, sexualities) are demonized by the powerful who decide what is "normal" and "good" and what is not.  Jesus suggests that power is given and spent to confront hatred and the things that separate us from God and one another. There is a religious elitism and exclusion that Jesus rejects.  Confronting the powerful with the Spirit's power can be dangerous and also transformative. Even abusers of power can be turned around by God.  Prayer begins with an acknowledgment:  I am not GOD.  God is God.  God is almighty sovereign.  This is the first step into the life of the Spirit.   
And I am needy and vulnerable.  Every day.  My life depends on others. I do not survive in isolation.  Acknowledging that there is no self-sufficiency, but that all are connected, is the second step into the life of the Spirit.  This is the source of true power.  God is great.  God is good.  I am not.  I need God.  God is generous and supportive.  That which is neither generous nor supportive is not of God.  In the power of God, I confront and reject all that stands against God's love and justice (which has been revealed to people and passed down to us through the holy scripture, the law and prophets, the Word. 
What is power?  The ability to act.  What is the power of the Spirit?  The ability to act in concert with the mind and heart of God.  Jesus has this power and offers it to us. This is prayer.  To ask God.  To seek God. To knock on the door of God's house.  To welcome the kingdom of God in our midst.                       
     

Advent 2. December 10. Luke 10.

http://bible.oremus.org/?passage=Luke+10  (Click the link to continue the story)

Sometimes people get beaten up on the way, abused, taken advantage, robbed, left for dead, ignored, and avoided.  Sometimes we are the ones getting beaten down.  Sometimes we are the ones who do the beating or the ignoring.  But we also know that when there is a need, when there is trouble or crisis, people ought to act.   We needn't act alone, but ought to seek a partner to assist us.  Otherwise, we may become overburdened and eventually grow bitter toward others who do not do what must sometimes be done.  There is more than enough pain to share.  Find partners.  Care together. 
Jesus sends people in pairs into the towns and villages he intended to go.  They are to travel light, vulnerably, and to seek out households of peace who will welcome them and offer them hospitality.  They are to be guests.  They are to treat everyone with mercy and to share one message, with those who welcome them and those who don't: the kingdom of God has come near you.  This nearness of God to them means that God has not abandoned them.   People often feel abandoned, hopeless, helpless.  Showing up reminds us that we are not alone.  It is critical to the human project that we show up for one another.  Vulnerably, openly, and willingly--even when we are not welcomed.  Jesus' people enter homes and remain there.  This is not door knocking evangelism.  (Our references to this sort of activity are Mormons, Jehovah's witnesses, and salesmen.  But this is not that.)   It is relationship-building and community formation.  Jesus is organizing the kingdom and its subjects by household.  It may be time for the 21st century Christians to imitate our 1st century ancestors.
Jesus doesn't celebrate their accomplishments with them when they return from their mission.  He reminds them that their names are written in heaven!  They already belong and their status before God is indelibly marked forever, whether they are successful or not.
The Good Samaritan story is one of the most well known of Jesus' parables, found exclusively in Luke 10.   It is a response to a legal test.  Jesus is asked what are the limits of one's obligations as a law-abiding citizen.  They question "Who is my neighbor" is also "Who is not by neighbor?' What are the boundaries of one's moral obligations?  Who resides outside of those boundaries?  Is it OK to avoid or ignore the needs of certain others?  The parable requires 1st century ethnic bias to understand the fullness of its meaning.  Samaritans and Jews were not neighborly.  There was tension, enmity, between them.  (Think Democrats and Republicans).  Samaritans were not considered good people.  It pains me to write this.  Because Jesus has to exploit this bias to make his point.  One is required to show mercy to anyone who needs mercy.  Period.  The Samaritan does not only have empathy and provide first aid to a victim of a violent roadside robbery.  He spends his own money, solicits the assistance of another person, and promises to repay any expense.  We do not know the impact he makes, whether the injured man lives.  I wonder, however, if Jesus was once that injured man.  Is this a personal story?  Is that why Jesus is antagonistic toward the religious, temple leaders and sympathetic toward outsiders?  Was he rescued by a Samaritan?
And what of the Mary and Martha story?  Another example of what the Jesus community is about.  Not about busyness, activity, or even hospitality.  Called to listen, to learn, to  a posture of receptivity.  Guests in a host culture.  What can we learn from our neighbors?  How can we show mercy toward our neighbors?  How can we bring fruitfulness to our neighborhoods?  How do we build communities of mercy and welcome that overcome our biases and prejudices?  Practice.  Go and do.  Act mercifully.  Practice.  That is the way to be on the way. 
So, here's the simple plan of action for Jesus' followers: Look for the pain. Find a partner. Go together. Travel lightly. Bring peace. Give generously. Be supportive. Don't judge those who sit one out. Love your neighbor as yourself.
         

Advent 2. December 9. Luke 9

https://bible.oremus.org/?passage=Luke+9 (click the link to continue the story).

It has become clearer, that Luke's work is not only about Jesus but about the people around him---his questioning opponents, his curious students, and his needy neighbors.  Chapter 9 is a transitional chapter.  John is dead.  Jesus is at the height of his popularity.  And his public work has been identified as the work of God, the prophet, or the Messiah--the divinely anointed King of Israel.  But we also see Jesus handing over his work to his disciples.  We hear him talk about losing one's life, taking up the cross, following him toward death.  His mission is changing from giving life to others to accepting death from and for others.  He is resolute and laser-focused on his mission, his vocation, his life purpose.  He has been divinely identified and called as God's chosen messenger.  Nothing will prevent him from fulfilling his duty.  He exemplifies a passionate obedience to God.       
Here we see Jesus on the move, in large crowds, among his handful of disciples, and in prayer.  He is handing over responsibility for his mission and activity to the disciples--sending them ahead to heal and proclaim the good news of the kingdom of God.  This good news or evangelium is a direct counter-narrative to the imperial news that would have dominated the headlines. The emperor, his army, his exploits, his wealth, his activities always dominates the news cycle.  It seems that Jesus' activity is at least heard by the local leadership (Herod Antipas).  Herod is intrigued by Jesus, as he was by John.  He does not like to be publicly shamed by a loud prophet or publicly overshadowed by the good works of an itinerant Jewish preacher. 
Jesus' disciples are supposed to imitate Jesus, doing what they have seen and heard him do and say.  But they are easily intimidated by large hungry crowds or the demonic behavior of a young man.  Once again, Jesus suggests that faith, or the lack of it, prevents the disciples from acting with power.  Faith is the key to unlocking the power of God among them.  Jesus' faith does not leave room for competition or for dismissive attitudes toward children, certain ethnic others, hungry crowds, or discouraged fathers.  He has a quick retort for anyone who will prevent him from acting with consistent, compassionate concern for those who encounters on the way.  And that is the things about him.  He is integrated and consistent in his dealings with those he encounters on the road.  From the least to the greatest, he sees people as they are.  Their individual selves.  Not as a group to dismiss.  He sees people, especially those society wants to make invisible.   
 We hear a story of Jesus' on the mountaintop, alongside Moses and Elijah.  He takes his place among the great liberator and law-giver and the great prophet.  Both of them encountered God on the mountain and brought the Word of God down with them to the people in both actions and words.  Jesus stands in their midst.  But they are observed by Peter, James, and John.  These three stand in contrast to the great men of God.  And yet they are present on the mountain.  They are bearers of the vision and hearers of the voice.  Jesus is glorious and humanly vulnerable.  And he invites friends, people, to walk with him.  he does not operate alone.  He forms a community. 
To follow Jesus faithfully is to surrender, to abandon one's own pursuits, and to journey on toward God in a community of sojourners.  Feeding hungry people, healing and liberating people, welcoming children, and drawing near to God in mountaintop experiences are all part of discipleship.  Prayer is not so much conversation as a kind of personal intimacy with God or knowing closeness.  A sense that God is near.  Jesus has this kind of faith and it powers his life's work.  May it power yours and mine, too.         

Advent 2. December 8. Luke 8

https://bible.oremus.org/?passage=Luke+7 (click on the link to continue the story)
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Jesus proclaims and brings the kingdom of God.  Another way to think of this is that Jesus lives his faith in God in his behavior, thoughts, words, and actions.  As such, he has students, disciples who are learning this kingdom of God way of life. 
Who follows Jesus?  Women. Men.  "Sinners".  People who are struggling with "Demons". 
Parables are stories that point toward something hidden, kind of like analogies or metaphors.  Then parable of the sower is an observation, not a prescription.  Jesus observes that some people are more receptive to God's Word in their lives.  There are many things that can prevent us from hearing, receiving, and embracing faith in God.  Worries of life.  Darkness and evil in the world.  Pain and suffering.  Faith is a kind of rootedness, a connectedness to God. 
Faith is a relationship.  He says, my mother and brothers--my family---are those who hear and do God's will. 
Faith endures life's storms with an abiding sense of peace, rest, surrender.  Jesus literally surrenders to the storm, trusting that God will protect and save them. 
Faith confronts the demons of society, facing the death-dealing darkness that they create.  And there are many demons!  Violence.  Addiction.  Prejudices.  Jesus confronts these demons and orders them to release the one who suffers. 
The story at the end of the chapter is a sandwich of two stories that reinforce each other.  This is a story about God's unconditional love for women and girls---a revolutionary idea for a patriarchal society that largely blamed women for the sins of the world.  (Eve being responsible for Adam's sin.)   Faith in this story is trust in God for healing, trust in God for comfort in a time of grief and loss.  Faith gives us hope when things seem bleak, unbearable, and impossible. 
Jesus shows us that God is able and willing to reach us, connect with us, serve and help us, heal and give life to us.  It is not God's absence that brings darkness in the world.  It is our blindness, our corruption, our distracted minds.  God is always near, always willing to give.  Are we open to God's generosity?   
     

Advent 1. December 7. Luke 7

https://bible.oremus.org/?passage=Luke+7  (Click the link to continue the story).

White Synagogue, Capernaum, Israel

Jesus heals the slave of a soldier, because Jesus understands how power and authority work. It is not to be used selfishly, or abused for selfish purposes.  Power and authority comes with responsibility.  In this story, a slave is ill and the Centurion seeks Jesus for help.  He goes to Jesus on behalf of another, his slave.  More than recognizing Jesus' power and authority, the soldier uses his power to acquire health care for his slave!  And Jesus heals the slave because the soldier understands that power is best used to serve the vulnerable.  This is a story about advocacy and justice, as the Centurion sought care for his slave.  Slavery is always wrong.  But in this case we see that a vulnerable and weak slave is supported by a powerful soldier (commander of 100 men).  Power is to be shared to lift up those suffering at the bottom of the human pyramid. 
And again Jesus demonstrates this use of power by raising a widow's dead son to life.  In so doing, he restores her life and her support system.  This story is also similar to the story of Elijah and the Widow of Zarephath.  (1 Kings 17:17-24). Luke he aligning Jesus' ministry with the prophet Elijah.  It was said that Elijah would return to prepare the way for the Messiah to come.  Could Jesus' acts be a sign that Messiah was coming soon?  Or could they be acts of the Messiah himself?  Disciples of John the baptist go to Jesus to ask him, while John is in prison.  Jesus tells them to tell John what they see and hear.  Good news for poor; healing for the sick; recovery of sight for the blind; the dead are being raised.  These were all signs of God's powerful presence in the Hebrew Scriptures.  Surely, Jesus is enacting the words of promise recorded in the Hebrew Prophets---words that suggested that God's power would come to save, to heal, to forgive, to restore life.  And Jesus was embodying these words in his actions. 
Luke has Jesus talk about John as a way of talking about himself.  John is not the messiah, though some thought he was.  He suggests that John is the messenger sent to prepare the way of the LORD.  John prepared for another.  And where John fasted, Jesus feasts.  A party has begun with Jesus, because with him God is acting. 
Finally, the chapter ends with Jesus in the house of Simon the Pharisee.  A woman kisses Jesus' feet, bathes them with her tears, and anoints them with costly oils.  Simon chastises Jesus for allowing a sinful woman to do such a thing to him.   But Jesus sees her differently.  He sees her as someone who is in need of love and forgiveness in her life, not scorn and ridicule.  The one who is forgive much loves much, Jesus says.
 
In this chapter we see Jesus healing sick neighbors, forgiving sins, raising the dead, and responding to questions.  He is demonstrating his power as the son of God. And he is reminding us that we can go to Jesus with our shame, with our concern for others, with our grief, with our envy, with our questions and doubts, our wonder and hopes.   We can ask Jesus to heal and expect that he will.  We can ask Jesus to carry our grief.  We can ask Jesus for forgiveness and love.