Please R.S.V.P.

 

Any literal interpretation of Jesus’ words in Luke’s gospel (Luke 14:25-33) would likely challenge the credibility and sensibility of today’s contemporary reader. It’s hard to imagine that the people of Luke’s time were not shaken when they heard the words "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.” The family in Luke’s time perhaps more so than today was considered a “sacred union,” a community in essence, without which there would be no real existence.

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. David Steindl-Rast tells us that while the intellect interprets words literally, metaphor speaks through a “poetic” instinct that feels meaning beyond word or language. He suggests that we shoul read the Bible or Gospels as we might read poetry or look at a work of art. Literal translations deny our ability to feel the words that take individual meaning beyond mere intellect. Is this not another way of understanding what we mean when we say and the Word was made flesh? The meaning not the words become part of our being; we don’t just understand what we are reading, we know down deep inside us.

Now back to Luke and Jesus’ invitation, I suppose we can ask for a “rain check” because we are not sure we’re ready or willing at this time to commit. But by saying “maybe later” or “no” to Jesus’ invitation, we are being denied the opportunity to experience the Kingdom of God here and now.

We know that following Jesus is more than passively sitting back and just listening to Jesus’ words.  His words are meant to remove and minimize barriers that get in the way of our faith’s journey. In essence, this is what it means to live in “His likeness” and what it means to be alive and active in the “Body of Christ.”

Living for others through the love of God, is the only way to find joy, peace, and a relationship with God and each other in this world. This is at the heart of Luke’s gospel and at the heart of Christianity. 

A Reluctant Dinner Invitation

 

 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 likely included Saint Theresa of Calcutta, Martin Luther King, Mary, St. Paul, and my parents. Of course, it was a given… Jesus was always at the top of my list. The proposed dinner guests would invariably change depending on where we were at given points in our lives, but Jesus would be 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, making the guests uneasy. We could find ourselves possibly siding with the Pharisees as they raised their eyebrows at Jesus and his disheveled group of “hangers on” 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 bathes Jesus' feet with her tears and hair? Really! And, what about Jesus taking poor Martha to task for complaining about her sister who instead of helping with dinner preparation, hangs 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 an unconventional risky guest at the very least. 

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 convention, and 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 that make us uncomfortable? Perhaps we believe that associating with the “disenfranchised” cannot help us socially, economically, or emotionally…but what about spiritually?

Keep your eye on the prize

 

Once again Jesus is wasting no time in making his way to Jerusalem: “He was passing through from one city and village to another, teaching and proceeding on His way to Jerusalem.” (Luke 13:22-30) Because we know the end of the story, the very mention of Jerusalem strikes an ominous chord since it meant rejection by his followers and the horror of the cross. Along the way some unnamed person in the crowd asks Jesus, “Lord, are there just a few who are being saved?” Whatever his motives, the enquirer may have been aware of the increasing opposition from some religious leaders as Jesus' message continue to inspire increased interest. Jesus did not answer the question directly but in typical fashion answered his question with a question and asked, “Will the saved be you?”

Jesus was speaking to a crowd made up mostly of Jews who faithful to the Hebrew Scriptures, tried to live in basic accordance with them. In giving his answer, Jesus was not addressing a faithless audience. He was talking to religious people, most of whom assumed that they would go to heaven because they were good Jews. 

He provides his audience and us important and practical lessons on the subject of his Kingdom which he says requires our earnest effort and  our urgent attention. It requires our dedicated focus because the entrance door is narrow. It requires our urgent attention because the door is soon to be closed. It requires our careful self-examination because once it is closed, the door will be eternally-closed.

Our Lord did not say, “Good question sir! Now, let’s divide up into groups and come up with a consensus as to what each of you thinks about what I said and report back.” Jesus was in a hurry; he’s moving quickly, his time is limited and he wasn’t interested in speculation about theology. He was concerned about the personal salvation of his listeners. So, rather than opening it up for discussion, Jesus gave a command that applied the question to his hearers’ hearts: “Strive to enter by the narrow door.”

Strive implies a concerted effort. I am reminded of our young competitive Olympians whose dedication to their sport is all consuming. It can be said that every athlete who wins strives to win. They invest great energy and effort into winning. It is not an accident if they win. It is the result of deliberate and sustained effort and commitment.

The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into this “place,” so that we can’t take our pick. There is one and only one door which is Jesus Christ. He alone is the way, the truth, and the light. “No one comes to the Father except by Him” says John. There isn’t one great big door that’s easy to find and we can stroll through without giving it much thought. There is one narrow door. 

Jesus isn’t talking about being united with God by works or human effort. He is talking about our attitude toward it. He has been telling us all along that nothing takes precedence over our relationship with God. Nothing on earth should get in the way and that our relationship with Him and our quest is not just good for an occasional stimulating theological discussion but requires living in a God centered way through love and Jesus’ teachings. Our journey is not easy and we, like the Olympic athletes, must dedicate our lives to the goal and strive to enter by the narrow door every day of our lives.

 

I Come to Bring Fire to the Earth

 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 God’s Kingdom is ours and w need not  be afraid. So his message: "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!"

History, by its very definition is an account of the past which while a recording of what has transpired, cannot be separated from the time and events of the day in which it was written. Nor for that matter, can it be read in a vacuum. Likewise, history’s account is influenced by the author’s own perspective and his audience. 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.

What we learn from history is projected forward and applied to our own current day personal 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 apparent "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 when he says 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, when we look at our world beset by violence, war with thousands of people seeking refuge, and a government in our country beholden to party affiliation and not the people it represents, how does this gospel speak to us in 2022?

Gird your loins and light your lamps

 

Last week’s Gospel reminded us to keep our “eye on the prize” and not be distracted from anything that gets in the way of our relationship with God. As with Mark, Luke’s Gospel (Luke 12:32-48) does not linger and is focused Jesus' making his way to Jerusalem. The message is clear in its words and its cadence. There’s no time to waste on earthly distractions and useless baggage that only serve to get in the way. These gospels teach us that the essence of discipleship is living the Word of Jesus that in time defines who we are as it becomes an integral part of our human behavior. The Word has become “flesh” in us.

In Luke's account of the "foolish farmer" we learn that for all his self-directed future plans for additional wealth and surplus, he would not have time to “eat, drink and be merry.” Little did he know that this was to be his last day on earth. This week’s reading is more assuring as Jesus tells us:

“Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom…
Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven
that no thief can reach nor moth destroy.”

In these readings we are assured that there’s nothing we can do to earn God’s unconditional love; it’s God’s good pleasure to give us the kingdom for no other reason than it simply pleases Him. It’s not because of what we’ve done or really, who we are but simply because it pleases God to do so. One of the messages here is to trust in God’s love and we will be free of all anxiety, guilt and unworthiness.

It is beautiful to be loved for ourselves isn’t it? However, Jesus’ message as Luke continues to narrate Jesus' journey to Jerusalem, is not to start living recklessly but to be prepared…the Son of Man is coming at an unexpected hour. You also must be prepared, for at an hour you do not expect, the Son of Man will come.

So, we are asked to travel light; to free ourselves of those things that get in the way of our being God centered and not us-centered. Living fully human does not mean living unto ourselves as did the rich farmer who had to have more of those things that were as finite as his fragile life.

Suppose we ask, what if we too started giving things away just for the pleasure of it as God does for us?