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Markings RSV

The Gospel According to LukeΚΑΤΑ ΛΟΥΚΑΝΚΑΤΑ ΛΟΥΚΑΝ

General References

by Chapter

1 2 3 4 5 6 7

8 9 10 11 12 13 14

15 16 17 18 19 20 21

22 23 24

LukeGeneral References

Wayne A. Meeks, “Assisting the Word by Making (Up) History: Luke’s Project and Ours,”Interpretation (April 2003), p. 151-162

The subtitle of Luke’s two-volume work could almost be “Nothing Can Stop the Wordof God.” (p. 158)

James Sanders, “Isaiah in Luke,” Interpretation (April 1982), p. 144-155

Luke, steeped in the Old Testament, makes clear that to understand what God wasdoing in Christ, one has to know Scripture; and especially the Book of Isaiah.

Interpretation (October 1994)Mark Allan Powell, “Toward a Narrative-Critical Understanding of Luke,” p. 341-346Robert Tannehill, “‘Cornelius’ and ‘Tabitha’ Encounter Luke’s Jesus,” pp. 347-356

Mary Ann Beavis, “Expect Nothing in Return: Luke’s picture of the marginalized,” pp.357-368

Jack Dean Kingburry, “The Plot of Luke’s Story of Jesus,” pp. 369 ff.Halvor Moxnes, “The Social Context of Luke’s Community,” pp. 379 ff.

Luke 1

Verses 1-4 Verses 5-25 Verses 26-38


Luke 1:1-4 Greek

Cross References: 1-4 Acts 1:1-2

General References Wayne A. Meeks, “Assisting the Word by Making (Up) History: Luke’s Project and Ours,”

Interpretation (April 2003), p. 152-156

For Luke’s own project, Paul is a bridge figure, between the arche of the eyewitnesses in Galilee and Judaea and the author’s own “belated” generation, who can be witnesses only by investigation, reconstruction, and rhetorical force. (p. 154)

Luke 1:5-25 Greek

Cross References: 15 Numbers 6:3 17 Malachi 4:5-6; Luke 1:35 19 Daniel 8:16, 9:21 21-22 Luke 24:50-51

General References Scripture Art: New Testament, Newsletter Newsletter

Verse References 22 Ernest Hello, Life Together, p. 78

Zacharias was speechless instead of being instead of being silent. Had he accepted the revelation, he may perhaps have come out of the temple not dumb but silent

Luke 1:5-25Notes

Scripture Art: New Testament

Luke 1:26-38Greek

Cross References: 27 Matthew 1:1831 Matthew 1:21

32-33 2 Samuel 7:12-16; Isaiah 9:737 Genesis 18:14; Luke 18:28

General References Verse References

Luke 1:26-38General References

Martin B. Copenhaver, “Giving Birth to a Miracle,” Best Sermons 2, p. 112-116

Carla De Sola, The Spirit Moves, p. 41

Hildegard of Bingen, “Antiphon for the Virgin,” Divine Inspiration, p. 9

Andrew Hudgins, “The Cestello Annunciation,” Odd Angles of Heaven, p. 142

Primo Levi, “Annunciation,” Divine Inspiration, p. 10

Thomas Merton, “The Messenger,” Selected Poems, p. 7 f.

Stephen Mitchell, “The Annunciation,” Parables and Portraits, p. 34

Kathleen Norris, “Annunciation,” Amazing Grace, p. 71-77

Kathleen Norris, “Mysteries of the Incarnation: I. ‘She Said Yeah’,” Little Girls in Church, p. 61

Kathleen Wakefield, “Mary’s Poem,” Divine Inspiration, p. 11

Walter Wangerin, Jr., “Annunciation,” Stories for the Christian Year, p. 62-71

W. B. Yeats, “The Mother of God,” Selected Poems and Plays, p. 133

Imaging the Word, Vol. 3, p. 92

Verse References

Luke 1:26-38 Notes

Carla De Sola

[directions for dance intrepretation while the story is being read] … a reminder of the purity of heart, willingness to believe, waiting and longing spirit that we all need in order to believe that we are each a bearer of inner light, that our light can greet Christ’s light.

Andrew Hudgins

as Botticelli in his great pity lets her refuse accept refuse and think again.

Thomas Merton

When Gabriel hit the bright shore of the world Yours were the eyes saw some Star-sandalled stranger walk like lightning down the air The morning the Mother of God Loved and dreaded the message of an angel.

Stephen Mitchell

… He gazes at her as a man might gaze at his beloved wife sleeping beside him. … Yes, yes, he will remember the message, in a little while. In a few more minutes. But not just now.

Kathleen Norris

A bell rings three times, as the Angelus begins, bringing to mind Gabriel and Mary. “She said yeah,” the Rolling Stones sing from a car on the interstate, “She said yeah.” And the bells pick it up, many bells now, saying it to Mechtild, the barn cat, pregnant again; to Ephrem’s bluebirds down the draw; to the grazing cattle and the monks (virgins, some of them) eating silently before the sexy tongue of a hibiscus blossom at their refectory window. “She said yeah.” And then the angel left her.

Geza Vermes

… the earliest interpreters of the primitive tradition … could have read into the story of Jesus and his virgin mother a meaning that would have brought his origin into line with the legendary births of such heroes as Isaac, Jacob and Samuel, whose fathers, though credited with responsibility for their conception, were provided with offspring by means of a divine intervention whereby their wives’ incapacity was healed. That primitive Christianity turned from this alternative of faith in divine mediation to the totally novel belief in an act of divine impregnation, with as its consequence the birth of a God-man, belongs of course to the psychology of religion rather than to its history.

Luke 1:26-38Notes, p. 2

W. B. YeatsThe threefold terror of love; a fallen flareThrough the hollow of an ear,Wings beating about the room;The terror of all terrors that I boreThe heavens in my womb.Had I not found content among the showsEvery common woman knowsChimney corner garden walkOr rocky cistern where we tread the clothesAnd gather all the talk?What is this flesh I purchased with my painsThis fallen star my milk sustainsThis love that makes my heart’s blood stopOr strikes a sudden chill into my bonesAnd bids my hair stand up?

Frederick Buechner

As he said it he only hoped she wouldn’t notice that beneath the great wings he himself wastrembling with fear to think that the whole future of creation hung now on the answer of a girl.

Samuel Terrien

Like Mark, Luke introduced the person of Jesus through the reinterpretation of the Hebraictheology of presence.

Geza Vermes

The Mishnah, the oldest of the rabbinic codes, defines a virgin as a female who “has neverseen blood even though she is married” (mNiddah 1:4). … … In face, rabbis seriously debated whether bloodstains found after the wedding night in thenuptial bed of a minor, i.e., a “virgin in respect of menstruation,” marked her first period or theconsummation of the marriage. So the idea of conceiving on the first physical opportunity andthus becoming a “virgin mother” was not a mere flight of fancy of the overimaginative rabbinicmind. … virginity and virgin birth were much more elastic notions in Jewish antiquity thanChristian tradition allows.

C. Norman Kraus

According to [Luke’s] account the angel told Mary, “the Holy Spirit will come upon you andthe power of the Most High will overshadow you …” (Luke 1:35, emphasis added). In Acts 1:8,Jesus told his disciples, “You shall receive power when the Holy Spirit has come upon you …”

Luke 1:26-38 Verse References

26-35 Frederick Buechner, “The Annunciation,” The Magnificent Defeat, p. 58-65

26-35 Frederick Buechner, “Gabriel,” Peculiar Treasures, p. 39

26-31 Dom Helder Camara, Through the Gospel, p. 11

26-31 Charles H. Talbert, “Expository Article,” Interpretation (July 1985), p. 288-290

26-27 Geza Vermes, The Changing Faces of Jesus, p. 228

28-35 Samuel Terrien, “The Cloud of the Presence,” The Elusive Presence, p. 414

28 Malcolm Muggeridge, Jesus: The Man Who Lives, p. 19

31-35 John J. Collins, “A Pre-Christian ‘Son of God’ Among the Dead Sea Scrolls,” Bible Review (June 1993), p. 34-38

32 Newsletter Newsletter, Cover Art: New Testament

35 C. Norman Kraus, “According to [Luke’s] account the angel told,” The Community of the Spirit, p. 15

35 Geza Vermes, Jesus the Jew, p. 222


Luke 1:26-38 Notes

Cover Art, “New Testament” Cover Art, “New Testament”

Luke 1:39-56

General ReferencesMartin B. Copenhaver, “Giving Birth to a Miracle,” Best Sermons 2, p. 112-116

Andrew Greeley, When Life Hurts, p. 75-78

Robert Southwell, “The Visitation,” Divine Inspiration, p. 13

Imaging the Word, Vol. 1, p. 89-91

Verses 39-45 Verses 46-56

Luke 1:39-45 Greek

Cross References: 43 Matthew 3:14

General References Carla De Sola, The Spirit Moves, p. 43 & 49

James P. Martin, “Expository Article,” Interpretation (October 1982), p. 394-399

Newsletter Newsletter, Story Art

Verse References 43 Malcolm Muggeridge, Jesus: The Man Who Lives, p. 24

Luke 1:39-45 Notes

Story Art

Luke 1:46-56Greek

Cross References: 46-55 1 Samuel 2:1-10; Psalm 113:7-9; Ezekiel 17:2446-48 Isaiah 61:10

48 1 Samuel 1:11; Psalm 45:17; Isaiah 57:15; Mark 14:949 Psalm 111:9; Zephaniah 3:1750 Psalm 103:1752 Job 5:11; 12:19

54-55 Micah 7:2055 Genesis 17:7



Walter Brueggemann, “Energizing and Amazement in Jesus of Nazareth,” The PropheticImagination, p. 99

Robert McAfee Brown, Unexpected News, p. 74-88


Mark Hillmer, Interpretation (October 1994), p. 390-394

Jan Johnson, “Mary’s Merciful Song of Justice,” Weavings (November/December 2002), p. 35-43

Eugene La Verdiere, “The Lord’s Prayer in Literary Context,” Prayer and Scripture, p. 113-116

Edward Schillebeeckx, “Magnificat: A Toast to God,” God Among Us, p. 20-26

Sister Rebecca Shinas, “Mary’s Song,” I Am a Singer of His Songs, Side One

Marilyn von Waldner, “Father make us like Mary.,” What Return Can I Make?

Verse References

Luke 1:46-56Notes

Walter Brueggemann

It will not be explained but only sung about, for song penetrates royal reason. The songreleases energy that the king can neither generate nor prevent.

Marilyn von WaldnerFather fill us with grace.Make us open and emptyTo receive Your Word each day;To give birth to Your Son; …To give Him to every one.

Madeleine L’Engle

It takes great courage to be truly meek, and the best description of meekness I know is the firstfour lines of the Magnificat. … It is not nearly as meek and mighty in the new translations. I don’t want my meeknesswatered down. … And the pain was bad, bad and I kept on breathing and saying Please God … And after sever hours I was all right and my son was brought to me and put in my arms andmy soul magnified the Lord …

Oscar Romero

A humble person is one who like humble Mary says “The Powerful One has done great thingsfor me.” Each of us has an individual greatness. God would not be our author if we weresomething useless.

Oscar RomeroThe person who feels the emptiness of hunger for God

is the opposite of the sulf-sufficient person.In this sense “rich” means the proud,

“rich” means even the poor who have no propertybut who think they need nothing, not even God.

This is the wealth that is abominable to God’s eyes,what the humble but forceful virgin speaks of:

“He sent away empty-handed the rich”—those who think they have everything—

“And filled with good things the hungry”—those who have need of God.


46-49 Madeleine L’Engle, The Irrational Season, p. 71 72 74

46 Cover Art: New Testament

46 Communication Resources, “Advent3.tif ,” (SCA4) Scripture Cover Art

49 Oscar Romero, The Violence of Love, p. 8

49 Communication Resources, Sca6, “Kneel2”


53 Communication Resources, Sca6, “Hungry”

Luke 1:46-56Notes

Communication Resources, “Advent3,” (SCA4) Communication Resources, Sca6, “Kneel2”

Communication Resources, Sca6, “Hungry”

Luke 1:46-56 Notes

Cover Art: New Testament

Luke 1:57-66 Greek

Cross References: 59 Leviticus 12:3

General References Andrezj Morsztyn, “To St. John the Baptist,” Divine Inspiration, p. 15

Luke 1:67-80 Greek

Cross References: 76 Malachi 3:1 78 Matthew 2:2 [αναταλη] 79 Isaiah 9:2

General References Alyce M. McKenzie, “Between Text and Sermon,” Interpretation (October 2001), p. 413-416

John Michael Talbot, “Blessed be the Lord,” Meditations in the Spirit

Helmut Thielicke, “For What Are We Waiting?,” How to Believe Again, p. 169-181

Vannorsdall, “The Dawn from on High,” Weavings (November/December 1997), p. 33-36

Miriam Therese Winter, “Blessed Be the Living God,” Songlines

Verse References 67-72 Imaging the Word, Vol. 2, p. 74-77

76 Communication Resources, Sca6, “Child”

Luke 1:67-80Notes

Miriam Therese WinterBlessed be the living God, Life of all creation.Blessed be the One Who comes promising salvation.Blessed be the ones who wait in anticipation.

Refrain: Hallelujah! Hallelujah! Sing of all the graces. Hallelujah! Praise the ways God lives and moves among us.

Blessed be the Living Word, wisdom of the sages,shining like the morning star, light to all the ages,pointing out the path of peace as the battle rages.Love invites us to become prophets to the nations,calls us to prepare the way for its incarnations,even as we suffer through trials and tribulations.We who follow on the way, selfless forsaking,will encounter, like the dawn all around us breaking,tender mercies of our God, love within awaking.

Luke 1:67-80Notes

Communication Resources, Sca6, “Child”

Luke 2


Luke 2:1-20

General ReferencesWendell Berry, “The Birth (Near Port Williams),” Collected Poems, p. 124 ff.

Jane Kenyon, “Looking at Stars,” Otherwise, p. 176

Jaroslav PelikanThe Illustrated Jesus through the Centuries, p. 162 & 242-243

Mark Wegener, “Between Text and Sermon,” Interpretation (October 1994), p. 394-397


Andrew Greeley, “Loneliness, Isolation, Alienation,” When Life Hurts, p. 54-57

Thomas R. Haney, “A Christmas Note” & “A Story of Christmas Beauty,” Today’s Spirituality,p. 215 & 218

J. Barrie Shepherd, “The First Sign,” Seeing with the Soul, p. 13-17


Luke 2:1-20Notes

Jane KenyonThe God of curved space, the dryGod, is not going to help us, but the sonwhose blood spatteredthe hem of his mother’s robe.

J. Barrie Shepherdmight it not be that here,right at the outsetGod was giving us a sign,a preview, as it were,of all that was to follow; (p. 14)

While I sleep this night, O Lord,unlock the doorthat bars me from your presence.May I rise to walk a world which lieswide open to the splendors and the mysteryof your grace.Amen. (p. 17)

Luke 2:1-7(Matthew 1:18-25)

Greek

General ReferencesTom Clark, “Isaiah, John, and Luke,” Communion, p. 435-450

William Sloan Coffin, Bulletin [PSR] (April 1993)

John Dominic Crossan, The Historical Jesus, p. 371 f.

Luis de Góngora y Argote, “The Nativity of Christ,” Divine Inspiration, p. 25

René Depestre, “Friend, This Is Your Christmas,” Divine Inspiration, p. 27

Elmer Diktonius, “A Child in Starlight,” Divine Inspiration, p. 23

Ephrem, from “Hymn on the Nativity #4,” Divine Inspiration, p. 21

Constantijn Huygens, “Christmas,” Divine Inspiration, p. 22

Juan Ramón Jiménez, “The Lamb Baaed Gently,” Divine Inspiration, p. 26

Oswald Mbuyoseni Mtshali, “An Abandoned Bundle,” Divine Inspiration, p. 24

Verse References


1 Frederick Buechner, “Caesar Augustus,” Peculiar Treasures, p. 18

2 Frederick Buechner, “Quirinius,” Peculiar Treasures, p. 141


4-5 Newsletter Newsletter, Scripture Art (x2)

5-6 John Dominic Crossan, The Historical Jesus, p. 371 f.

Verse 7

Luke 2:7 Verse References

Karl Barth, “He Stands By Us,” Lend Me Your Ears, p. 452 ff.

Frederick Buechner, “The Birth,” The Magnificient Defeat, p. 66-73

Alfred Corn, “Deuteronomy and John,” Communion, p. 393-415

Issa, A Few Flies and I, p. 32

Denise Levertov, “‘The Holy One, … ’,” Breathing the Water, p. 50

Susan Mangam, “Sing to the Lord a New Song,” Weavings (November/December 1992), p. 7-11

Philip Stevens, “No Room at the Inn? No Way!,” The GOOD NEWS (December 1985), p. 3-4 (filed in folder, Luke 2:1-20)

Communication Resources, “Inn.tif ,” (SCA3) Scripture Cover Art

Communication Resources, Sca5, “Baby”

Communication Resources, Sca7, “Luke272”

Communication Resources, Scripture Art: New Testament

Story Art

Luke 2:1-7Notes

William Sloan Coffin

Every Christmas I’m struck at how the word of the Lord hits the world with the force of ahint. We want to be GOD and God wants to be a babe in a manger.

Alfred Corn

I don’t know whether the typology ever connected the Bethlehem manger, where Jesus waslain in swaddling clothes, with Miriam’s little wicker basket, but the connection is there to bemade. (p. 412)

John portrays the angels as seated where Jesus’ head and feet had been, with his discardedlinen shroud between them. (One medieval term for “book,” incunabula, means, literally,“swaddling clothes,” which Jesus’ discarded linens recall.) … But Jesus’ “ark” is not empty,empty as the debir or Holy of Holies, just at the moment when the Covenant is gathered to allfaithful people who remain on earth. (p. 415)

IssaOn a rainy spring dayThe inkeeperAssigns even a horseA room.

Denise LevertovHere’s the cold inn,the wanderer passed it bysearching once morefor a stable’s warmth,a birthplace.

Susan Mangam

A young woman about to give birth and her husband seek hospitality and find it, nor amonghuman society, but in a cave with cattle. After the child is born and has a time of intimacy withhis mother, he is presented in the animals’ feeding trough. He is greeted by lowing sounds andwarm breath from gentle muzzles. And as the invisible forces of the universe commune with thevisible, those humans who are in harmony with Creation—the earth, sheep, plant life; theheavens, stars, planets, cosmic life—come to this cave singing praise and thanksgiving to theGod of infinite courtesy.

Luke 2:7 Notes

SCA 3, “Inn” SCA 5, “Baby”

SCA 7, “Luke272” Scripture Art: New Testament

Luke 2:7 Notes, p. 2

Story Art

Luke 2:1-20 Notes

Scripture Art: New Testament Scripture Art: New Testament


Luke 2:8-20 Greek

Cross References: 8-20 Exodus 3:12; Jeremiah 33:12-22 14 Matthew 6:9-10; Luke 11:2 19 Genesis 37:11 20 Luke 8:39

General References W. H. Auden, “The Vision of the Shepherds,” The Enduring Legacy, p. 306

Frederick Buechner, “The Birth,” The Magnificient Defeat, p. 71-73

Aleane Mason, “Christmas Letter,” Christmas File


Logos, Scripture Art

Verse References

Luke 2:8-20Aleane Mason

(“The heavens declare the glory of God and the firmament showeth His handiwork.”) At theend of a day we stood close together and became part of the clear, starry night; a silent night inspite of the song of crickets and tree toads and our own hushed words of thanksgiving and praise.It must have been on nights such as this that the psalmists of old Palestine composed theirhymns. And shepherds watched their flocks, and once heard in wonder that God had placed Hisown Son in the care of Mary andJoseph in a stable in over-crowded Bethlehem. (“For there isborn to you this day in the city of David, a Saviour who is Christ the Lord.”)

Walter Brueggemann

The event will not be contained by the rationality of the king, ancient or contemporary.Rather, there is here a brooding, a wondering, and an amazement.

Luke 2:8-20 Notes

SCA 6, “Angel” SCA 4, “Christms”

Cover Art: New Testament SCA 6, “Herheart”

Luke 2:8-20 Notes

Sca2004, “Nativ13”

Luke 2:8-20 Notes, p. 2

Cover Art: New Testament SCA 2, “Angels”

Cover Art: New Testament SCA 5, “Shepherd”


8-14 Léopold Sédar Senghor, “Snow in Paris,” Divine Inspiration, p. 30

8-12 Frederick Buechner, “The Face in the Sky,” The Hungering Dark, p. 11-16

8 Malcolm Muggeridge, Jesus The Man Who Lives, p. 22

10 Communication Resources, Sca6, “Angel”

11 Communication Resources, Sca4, “Christms”

12 John Shea, “The Daughter of Christmas,” The Spirit Master, p. 199


12 Communication Resources, Sca2004, “Nativ13”


14 Communication Resources, Sca2, “Angels”

14 Communication Resources, Cover Art: New Testament

15-19 Samuel Taylor Coleridge, “A Christmas Carol,” Divine Inspiration, p. 33

15 Communication Resources, Sca5, “Shepherd”

18-20 Walter Brueggemann, “Energizing and Amazement in Jesus of Nazareth,” The Prophetic Imagination, p. 98 f.

19-20 Francis Patrick Sullivan, “Woman Wanted,” A Time To Sow, p. 19


19 Communication Resources, Sca7, “Herheart”

Luke 2:21-40

General ReferencesAndrew Greeley, When Life Hurts, p. 58-61

Wu Li, from “Music of Harmonious Heaven in Reverent Thanks to the Lord of Heaven,” DivineInspiration, p. 38

Edward Schillebeeckx, “You Are the Light of the World,” God Among Us, p. 85-90

Christopher Smart, “The Presentation of Christ in the Temple,” Divine Inspiration, p. 39

Marion Soards, “The Presentation of Jesus,” Interpretation (October 1990), p. 400-405



Luke 2:21-24 Greek

Cross References: 22-24 Leviticus 12:6-8 23 Exodus 13:2, 13:12

General References Frederick Buechner, Peculiar Treasures, p. 156-157

Thomas R. Haney, Today’s Spirituality , p. 194

Newsletter Newsletter, Scripture Art: New Testament (x2)

Verse References 21 Christoph Blumhardt, “The Name Jesus,” Blumhardt Reader, p. 158-167

21 Wayne Saffen, “The Name Cuts Deep,” Imaging the Word, Vol. 2, p. 95

21 Teresa of Avila, “The Circumcision,” Divine Inspiration, p. 36

Luke 2:21-24Notes

Wayne SaffenHere’s another one.A boy, eight days old.It’s time: time to cut awayUnneeded flesh, to sign the scarOf God in manchild’s private place.No one else will know but him and his.

The rite calls for a name.Have you a name yet, son?What shall we call you, little giant?Call his name “Jesus”? Why?Because he’ll save his people?What a huge load for such little shoulders.What dreams parents have, what expectancies.Poor little child, to have God’s workAssigned so soon.

Cut the name deep. Tatoo it indelibly on tortured Hebrew flesh.Scar it with raw wounds to acquaint you earlyWith cross and barbs and nail.You’ll be Jew soon enough to knowThe Name cuts deep in certain flesh.Now you belong to God.There’s no escaping that.His name for eternity. Get used to it now.“Jesus” is the handle you’ll get used by.You’ll wish you could change your nameInto incognito, when the whole worldCalls it out in curse and prayer.

Go home for now, lacerated boy.Don’t grow up too soon.

Luke 2:21-24 Notes


Luke 2:25-35Greek

Cross References: 25 Isaiah 40:1, 61:130-31 Isaiah 52:10

31 Isaiah 40:532 Isaiah 42:6, 49:6

34-35 John 3:17-2134 Isaiah 7:14; Jeremiah 1:10


Luke 2:25-35

General ReferencesDom Helder Camara, Through the Gospel, p. 16

T. S. Eliot, “A Song for Simeon,” The Complete Poems, p. 69 f.

Denise Levertov, “Candlemas,” Breathing the Water, p. 70

C. David Matthews, “A Finished Life,” Best Sermons 2, p. 117-124

Thomas Merton, “The Candlemas Procession,” Selected Poetry, p. 40

Verse References28-35 John Michael Talbot, “Go in Peace,” Meditations in the Spirit

33-35 Donald Juel, Messianic Exegesis, p. 84

33 Gerald Manley Hopkins, “Sermon,” Poems and Prose, p. 136-142


35 Søren Kierkegaard, Provocations, p. 306

Luke 2:25-35Notes

Denise LevertovWith certitudeSimeon openedancient armsto infant light.Decadesbefore the cross, the tomband the new life,he knewnew life.What depthof faith he drew on,turning illuminedtowards deep night.

Donald Juel

Jesus is shown to be the sign by which membership in the people of God is determined.

Oscar RomeroSimeon says, “He is a sign of contradiction.”

The good and the bad who repent through himwill receive mercy and pardon.

But he will also be the ruin of manybecause the sinfulness, the selfishness, the pride

of many will reject himChrist is a stumbling block.And so those who reject medo me an immense honor

Because I somewhat resemble Jesus Christwho was also a stumbling block.

Simeon prophesied that the church, following Christwould have to be like him.

Søren Kierkegaard

It was said of Christ that he would reveal the thoughts of many hearts, and this he did. How?Simply by proclaiming grace. He who proclaims the law forces a person into something. Peopletry to hide themselves when faced with the law. But grace, the fact that it is grace, makes themcompletely unconstrained. Face to face with grace a person really learns to know what liesdeepest within.

Luke 2:36-40 Greek

Cross References: 36-38 Luke 23:27-31 39 Matthew 2:23

Verse References 39-40 Giovanni Dominici, “The Blessed Virgin and the Infant Jesus,” Divine Inspiration, p. 57


Luke 2:41-52Greek

Cross References: 41-51 Psalm 119:98-10041 Exodus 12:1-27; Deuteronomy 16:1-852 1 Samuel 2:26; Proverbs 3:4

General References

Verse References46-52 Dom Helder Camara, Through the Gospel, p. 23


52 Aleane Mason, “Christmas Letter,” Christmas File

Luke 2:41-52 General References

Maxwell Anderson, “Journey to Jerusalem,” The Enduring Legacy, p. 316

William Blake, “The Everlasting Gospel, III,” The Selected Poetry of Blake, p. 301

Frederick Buechner, “Joseph the Husband of Mary,” Peculiar Treasures, p. 80

Karen Chakoian, “Between Text and Sermon,” Interpretation (April 1998), p. 185-191

Elisabeth S. Fiorenza, “Expository Article,” Interpretation (October 1982), p. 399-404

Andrew Greeley, “Are We Prepared to Talk About It?,” When Life Hurts, p. 102-105


John W. Lynch, from A Woman Wrapped in Silence, Divine Inspiration, p. 60

Jaroslav Pelikan, The Illustrated Jesus through the Centuries, p. 11 & 197

Carl Sandburg, The Plough (July 1996), p. 12


Newsletter Newsletter, “Scripture Art: Old Testament”

Luke 2:41-52Notes

Carl SandburgThe young child, Christ, is straight and wiseAnd asks questions of the old men, questionsFound under running water for all childrenAnd found under shadows thrown on still watersBy tall trees looking downward, old and gnarled.Found to the eyes of children alone, untold,Singing a low song in the loneliness.And the young child, Christ, goes on askingAnd the old men answer nothing and only know loveFor the young child. Christ, straight and wise.

Aleane Mason

The pine trees are diamonds of enjoyment and inspiration. When we stand beside one as itreaches up and up toward the heavens, we tend, at first, to feel small and insignificant; but intoour minds come these words written by and unknown poet, “Like tall trees reaching to the sky,are men who reach for God.” Then we remember that as we reach for God and continue to growtoward Him, hardships and difficulties can strengthen us just as conditions which scar tree trunksand gnarl branches can make a stronger tree. So we stand a little straighter and a little taller, andthink again of that first Christmas which came about because God did not consider us small andinsignificant but loved us enough to send us His Son. (“And the Child grew up and becamestrong and full of wisdom. And God’s blessing was upon Him.”)

William BlakeWas Jesus gentle or did heGive any marks of GentilityWhen twelve years old he ran awayAnd left his Parents in dismayWhen after three days sorrow foundLoud as Sinai’s trumpet soundNo Earthly Parents I confessMy Heavenly Fathers businessYe understand not what I sayAnd angry force me to obey

Luke 2:41-52 Notes


Luke 3


Luke 3:1-20(Matthew 3:1-12; Mark 1:1-8; John 1:19-28)

Greek

Cross References: 4-6 Isaiah 40:3-56 Isaiah 52:107 Matthew 12:34; 23:338 Numbers 22:28; John 8:339 Isaiah 33:10-11; Jeremiah 11:16; Matthew 7:19

10-14 Acts 2:3712 Luke 7:2916 Isaiah 33:14-16

19-20 Matthew 14:3-4; Mark 6:17-18

General ReferencesChristine Chakoian, “Between Text and Sermon,” Interpretation (October 1999), p. 400-404

Verse References

Luke 3:1-20Verse References

1-6 Imaging the Word, Vol. 1, p. 80-83

4-6 Francis Patrick Sullivan, “The Make-Believe Christian,” A Time To Sow, p. 4

5-6 Communication Resources, “Advent.tif ,” (SCA3) Scripture Cover Art

7-9 Nils Bolander, “Christianity Was Once an Eagle Message,” Divine Inspiration, p. 71

7-9 Leonard Cohen, “I Am Too Loud When You Are Gone,” Divine Inspiration, p. 72

7-9 Franco Fortini, “Bitter Winter,” Divine Inspiration, p. 70

10-18 Walter J. Burghardt, S.J., “Experience the Joy of Salvation,” Lovely in Eyes Not His, p. 11-16

10-18 Andrew Greeley, “Two Kinds of Sorrow,” When Life Hurts, p. 98-101

10-18 Thomas R. Haney, Today’s Spirituality, p. 79 & 213

10-18 Bruce L. Robertson, “Expository Article,” Interpretation (October 1982), p. 404-409

10-11 Francis Patrick Sullivan, “Moon Strikes Woman,” A Time To Sow, p. 6

15-22 Sheila Klassen-Wiebe, Interpretation (October 1994), p. 397-401


15-16 Lorenzo Thomas, “Genesis, Psalms, and Gospels,” Communion, p. 513-526

16-17 John Dominic Crossan, “John’s Message,” The Historical Jesus, p. 234 f.

16-17 Hans Walter Wolff, Old Testament and Christian Preaching, p. 69

16 Thomas Merton, The Wisdom of the Desert, p. 50

16 Communication Resources, “Sandals.tif ,” (SCA3) Scripture Cover Art

Luke 3:1-20Notes

Walter J. Burghardt, S.J.

The season [of Advent] is so strange because we all are supposed to be waiting, preparing—inLuke’s lovely phrase, “on tiptoe of expectation” (Lk 3:15 NEB)

Hans Walter Wolff

John the Baptist tells us that this is what it is like when the Messiah baptizes his people withthe Holy Spirit and with fire. When his flames overrun us, then the dead wood of the church andthe dry thickets of our own lives turn intosomething full of light and warmth again—in just thedegree to which the old life is burnt up.

Thomas Merton

Abbot Lot came to abbot Joseph and said: Father, according as I am able I keep my little ruleand my little fast, my prayer, meditation, and contemplative silence; and according as I am able Istrive to cleanse my heart of thoughts: now what more should I do? The elder rose up in replyand stretched out his hands to heaven and his fingers became like lamps of fire. He said: Whynot be totally changed into fire?


Communication Resources, “Advent.tif ,” (SCA3)

Communication Resources, “Sandals.tif ,” (SCA3)

Luke 3:21-22(Matthew 3:13-17; Mark 1:9-11)

Greek

Cross References: 22 Genesis 22:2; Isaiah 42:1; Luke 9:35

General ReferencesJohn Howard Yoder, “The Commissioning and Testing,” The Politics of Jesus, p. 30

Verse References22 Communication Resources, “Trinity.tif ,” (SCA3) Scripture Cover Art

Luke 3:21-22Notes

Communication Resources, “Trinity.tif ,” (SCA3)

Luke 3:23-38 (Matthew 1:1-17)

Greek Cross References: 23-38 Ezra 7:1-5

General References John Howard Yoder, “The Commissioning and Testing,” The Politics of Jesus, p. 30

Luke 4



Luke 4:1-13 (Matthew 4:1-11; Mark 1:12-13)

Greek

Cross References: 3 John 6:31 4 Deuteronomy 8:3 6 Job 1:12; John 6:15 8 Deuteronomy 6:13 9 John 7:4 10-11 Psalm 91:11-12 12 Deuteronomy 6:16


Luke 4:1-13

General References Dom Helder Camara, Through the Gospel, p. 28

John Dominic Crossan, The Historical Jesus, p. 370 f

Thomas R. Haney, “I guess that’s why people,” Today’s Spirituality , p. 138

Madeleine L’Engle, The Irrational Season, p. 168 f.

Richard L. Jeske, “Expository Article,” Interpretation (October 1984), p. 407

John L. McKenzie, “Temptation I: In the Desert,” The Civilization of Christianity, p. 24-34

Thomas Merton, The Way of Chuang Tzu, p. 110

Robert C. Morris, “Paradoxical Security,” Weavings (September/October 2006), p. 18

Malcolm Muggeridge, A Third Testament, p. 115

Parker Palmer, “Jesus in the Desert: The Temptations of Action,” The Active Life, p. 99-119

John Howard Yoder, “The Comissioning and Testing,” The Politics of Jesus, p. 30-34


Newsletter Newsletter, “Scripture Art: New Testament”

Verse References 1-2 John Milton, from Paradise Regained, Divine Inspiration, p. 79

4 Wendell Berry, “In Distrust of Movements,” Citizenship Papers, p. 50

4 Francis Patrick Sullivan, “The Smell of Truth,” A Time To Sow, p. 73

9-13 J. Barrie Shepherd, “Pinnacle,” The Moveable Feast, p. 39

Luke 4:1-13 Notes

Thomas R. Haney

I guess that’s why people stand in rosary lines waiting like latter-day Veronicas to grasp at the veiled image of a God who finally threw himself off the temple pinnacle Somehow a God as unpretentious as the bread we eat or as available as communion lines isn’t any more marvelous than a carpenter who refuses to bake bread out of desert stones.

Madeleine L’Engle

Since he did not fall for any of the temptations Satan offered him he had no hubris and so he is not a tragic hero. With the tragic hero there is always the question of what might have been, how the tragedy could have been averted. If Oedipus had not killed the old man at the crossroads; if Faust had not heeded the temptation of knowledge and youth; if Macbeth had not listened to the witches and lusted for the crown. … With Jesus the might-have-been was answered when the Spirit led him into the desert to be tempted. There is an inevitability to his life, but it is not tragic inevitability because his will remained free.

Richard L. Jeske

In John 6–7 there is the exact reproduction of the synoptic temptation story within the context of Jesus’ daily ministry: It is demanded of Jesus that he make bread in the wilderness (6:31), that he become their king (6:15), and that he go to the Temple and perform a spectacular miracle, to “show himself to the world” (7:4). The world will make peace with Jesus but on its own terms, a demand which the synoptic temptation story depicts as demonic.

Thomas Merton

I fasted in order to set my heart at rest. After three days fasting I had forgotten gain or success. After five days I had forgotten praise or criticism. After seven days I had forgotten my body With all its limbs.

Luke 4:1-13 Notes, p.2

Robert C. Morris

The blessing hidden in the dangers of the Test is that our souls can be shaken free of their attachment to the lesser gods we have confused with the true and life-giving One. Jesus, tested in the wilderness, realizes and renounces his own inclinations to become the kind of Messiah the Fearmonger would delight in—the magician and power-wielder who can console, enchant, and then dominate the flock.

Malcolm Muggeridge

However, quite soon after [Christ’s] death his Church decided to close with the Devil’s offer, and in place of freedom provided miracles, mystery and authority—in contemporary terms, affluence, the marvels of science and an all-powerful state—to the very great betterment of the human condition. If now Christ remained in the world, he would upset everything again with this terrible, devastating, sublime freedom of his. So again he must die.

Wendell Berry

We can grow good wheat and make good bread only if we understand that we do not live by bread alone.

J. Barrie Shepherd

There is a towering deep within these forty days that finds one… you are teetering across the edge of everything, a palm leaf in your face, a shout “Hosanna?” trembling in your eager longing ears. The more you suffer, don’t you see, the more you feel entitled to a reckoning and to your final triumph over all the kingdoms of the world. Beware!

Luke 4:1-13 Notes



Greek

General ReferencesThomas R. Haney, Today’s Spirituality, p. 62 143

Robert F. Morneau, “The Call to Teach,” Gift Mystery Calling, p. 97-102

Parker Palmer, “Jesus in the Desert: The Temptations of Action,” The Active Life, p. 116-119

Flora Slosson Wuellner, Prayer and Our Bodies, p. 49 ff.

John Howard Yoder, “The Platform,” The Politics of Jesus, p. 34



Greek

Cross References: 18 Psalm 146:7-9; Isaiah 61:1-2 21 Amos 8:11 26 1 Kings 17:8-16 27 2 Kings 5 29-30 Egerton 1r

General References Denise Levertov, “The Day the Audience Walked Out on Me and Why,” Footprints, p. 26


John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 63

Walker Percy, The Message in the Bottle, p. 136

Donald Senior, Biblical Foundations for Mission, p. 260-262

John Howard Yoder, “The Platform,” The Politics of Jesus, p. 34

Verse References


16-21 Thomas R. Haney, Today’s Spirituality, p. 62 143


16-19 Robert F. Morneau, “The Call to Teach,” Gift Mystery Calling, p. 97-102

16-18 Flora Slosson Wuellner, Prayer and Our Bodies, p. 49 ff.


16-21 Malcolm Muggeridge, Something Beautiful for God, p. 76

16-21 Frederick J. Streets, “My Soul is a Witness,” Earl Lectures1/29/97

17-21 Walter Brueggemann, Gathering the Church in the Spirit, p. 19-23

17-19 Donald Juel, Messianic Exegesis, p. 83 f.

18-21 Oscar Romero, The Violence of Love, p. 72, 124, 217 & 221

18-19 Walter Brueggemann, “Energizing and Amazement in Jesus of Nazareth,” The PropheticImagination, p. 98

18 Communication Resources, Sca7, “Proclaim”


21 Francis Patrick Sullivan, “My Keeper’s Brother,” A Time To Sow, p. 47

24-27 Geza Vermes, The Changing Faces of Jesus, p. 206 f.

Luke 4:16-30 Notes

John Dominic Crossan and Jonathan L. Reed

Literary Elements Luke 4:16-30 Acts 13:14-52 Acts 17:1-9

synagogue situation 4:16-17 13:14-16a 17:1-2 scriptural fulfillment 4:18-21 13:16b-41 17:2b-3 initial acceptance 4:22 13:42-43 17:4 eventual rejection 4:23-28 13:44-49 17:5 lethal attack 4:29-30 13:50-52 17:5b-9

Walker Percy

It was enough for Jesus to utter the one word, Come! to a stranger—yet when he uttered the same word in Nazareth, no one came.

Frederick J. Streets

Read Luke 4:16-21 substuting “I” and “my”, and “he” and “his”. Isaiah → Jesus → Luke → Preacher

Walter Brueggemann, Gathering the Church in the Spirit

The scandal is that this gift of power and wellbeing is given in unauthorized ways to an uncredentialed agent for an undeserving populace, a gift that will disrupt all social-economic- political conventions (p. 21) the folk who heard Jesus … sensed, upon hearing, that in the life of Jesus power was being unleashed in the world that would call into question all of their old arrangements of power and advantage. (p. 21f.)

Walter Brueggemann, “Energizing and Amazement in Jesus of Nazareth”

Characteristically, the birth of this new king marks a jubilee from old debts, amnesty from old crimes, and a beginning again in a movement of freedom (so Luke 4:18-19)

Geza Vermes

According to Luke’s version, the Galilean Jesus saw a link between his charismatic deeds and those of Elijah and Elisha, the two foremost wonder workers active in the northern kingdom of Israel … It is impossible to prove the verbal authenticity of these sayings, but as far as their substance is concerned I have no doubt that it was not in the interests of the evangelists or of the primitive church to invent them.

Luke 4:16-30Notes

Communication Resources, Sca7, “Proclaim”

Luke 4:31-37 (Mark 1:21-28)

Greek

General References Dom Helder Camara, Through the Gospel, p. 45, 47 f.


Greek

Verse References43 John Dominic Crossan, The Historical Jesus, p. 347

Luke 4:43 spoils that last sentence [of Mark: “for that is why I came out.”] by rephrasing it as,“for I was sent for that purpose.”

Luke 4:42-44(Mark 1:35-39)

Greek

Luke 5




Greek

Cross References: 1-11 John 21:1-191-3 Matthew 13:1-2; Mark 3:9-10, 4:14 Ezekiel 47:105 John 21:36 John 21:6

8-11 John 13:6-9

General ReferencesJon L. Berquist, “Between Text & Sermon,” Interpretation (January 2004), p. 62-64

John Dominic Crossan, “Fishing for Humans,” The Historical Jesus, p. 407-410

John Shea, An Experience Named Spirit, p. 210-214

J. Barrie Shepherd, “The People Fishers,” Seeing with the Soul, p. 18-22

Pierre Teilhard de Chardin, Hymn of the Universe, p. 115


Newsletter Newsletter, Scripture Art: New Testament (x2)

Verse References4-6 Percy C. Ainsworth, “A Miraculous Draught of Fisher,” Weavings (March/April 2001), p. 24-30

Luke 5:1-11Notes

John Dominic Crossan

The unit’s trajectory is from John to Luke to Mark, and the miracle, far from a later insertion,is a later deletion. Notice, for example, that Peter’s confession of his sinfulness in Luke 5:8makes far less sense there than in a postresurrectional situation after he had denied Jesus duringhis trial.

Pierre Teilhard de Chardin

… we can see at least vaguely how, for the success of this universal struggle in which we areboth fighters and the issue at stake, there must inevitably be suffering. (p. 115)

Percy C. Ainsworth

The commandment of Heaven always interprets the real and unseen possibilities of thesituation.

Go out to your work in the world, the toils that custom has staled and long familiarity hasbelittled. But know that the beaten path of life skirts the kingdom of the miraculous and leadsinto the diving wonderland, of only we will hear afresh the call of Christ. (p. 29)

Luke 5:1-11Notes



Greek Cross References: 14 Leviticus 14:1-32


John Dominic Crossan, “A Leper Cured,” The Historical Jesus, p. 321-323


Greek

General References Gary Light, “Between Text and Sermon,” Interpretation (July 1994), p. 279-282


Greek

Cross References: 30 Luke 15:1-2

General ReferencesJ. Barrie Shepherd, “Of Sickness and Health,” Seeing with the Soul, p. 23-27

Verse References29-32 Charles B. Cousar, “Expository Article,” Interpretation (January 1986), p. 58-62


Greek Cross References: 39 John 2:10

Verse References 33-35 Charles B. Cousar, “Expository Article,” Interpretation (January 1986), p. 58-62

33-35 J. Barrie Shepherd, “A Time to Fast,” Seeing with the Soul, p. 28-32

39 John Dominic Crossan, The Essential Jesus, p. 83, 158

Luke 6

General ReferencesJohn Howard Yoder, “The Platform Reaffirmed,” The Politics of Jesus, p. 40





Cross References: 1 Deuteronomy 23:253-4 Leviticus 24:94 1 Samuel 21:1-6

Verse References05 John Shea, “Lord Love-A-Duck,” The Spirit Master, p. 221

On the same day Jesus saw a man performing work on the Sabbath. He said to him,“Man if you know what you are doing you are blessed. But if you do not know what you aredoing you are cursed.” (Codex D)


General ReferencesRobert F. Morneau, “The Gift of Life,” Gift Mystery Calling, p. 13-18

Luke 6:17-19(Matthew 4:23-25)

Greek

General ReferencesEdward Schillebeeckx, “The ‘Gospel of the Poor’ for Prosperous People,” God Among Us, p. 175-179

David L. Tiede, “Expository Article,” Interpretation (January 1986), p. 63-68


Luke 6:20-26(Matthew 5:1-12)

Greek

Cross References: 20-26 1 Samuel 2:5-8; Isaiah 65:13-14; Luke 1:46-5522 1 Peter 4:1423 2 Chronicles 36:16; Acts 7:52

24-26 Matthew 6:124 Matthew 6:2, 6:5, 6:1625 Micah 6:14

General ReferencesEdward Schillebeeckx, “The ‘Gospel of the Poor’ for Prosperous People,” God Among Us, p. 175-179

David L. Tiede, “Expository Article,” Interpretation (January 1986), p. 63-68


Verse References



20-21 John Dominic Crossan, The Essential Jesus, p. 58, 63, 154, 155

20 John Dominic Crossan, “Blessed the Poor,” The Historical Jesus, p. 270-274


21-26 Walter Brueggemann, “Cosmic Hurt/Personal Possibility,” Interpretation and Obedience, p.313-321

22-23 Walter Brueggemann, “A Note on the Practice of Ministry,” The Prophetic Imagination, p.112

24 John Dominic Crossan, The Historical Jesus, p. 276

Luke 6:20-26Notes

Walter Brueggemann, “Cosmic Hurt/Personal Possibility” “Lucky are you that weep now” (Luke 6:21). Lucky if you are enough in touch with the deepmutilayered death. Fortunate are you if you have noticed and let the fullness of death enter yourbody. (p. 314)

Walter Brueggemann, “A Note on the Practice of Ministry” I have come to think there is no more succinct summary of prophetic ministry than thestatement of Jesus “Blessed are you that weep now, for you shall laugh” (Luke 6:21), or morefamiliarly, … (Matt. 5:4).

Luke 6:27-36(Matthew 5:38-48, 7:12)

Greek

Cross References: 34 Thomas 9536 Psalm 103:13, 2 Corinthians 1:3

General ReferencesWendell Berry, “Peaceableness toward Enemies,” Sex Economy Freedom & Community, p.

69-92

William F. May, “[from A Catalogue of Sins, p. 96]:,” Weavings (September/October 1995), p.37 f.

Albert Schweitzer, A Place for Revelation, p. 40-42

Verse References

Luke 6:27-36Notes

Wendell Berry But Christian prayers are made to or in the name of Jesus who loved, prayed for, and forgavehis enemies and who instructed his followers to do likewise. (p. 84)

William F. May … the command to love the enemy rests on the astonishing assertion that God himself hascome as the enemy because he first loved men [and women], and come to them under this veryform. For the Christian, this identification is unmistakable: Jesus is the enemy; he is theimplacable foe.


27-31 Walter Brueggemann, “Cosmic Hurt/Personal Possibility,” Interpretation and Obedience, p.313-321

27-31 Yusaf Iman, “Love Your Enemies,” The Black Poets, p. 293 f.

27 Sheila Cassidy, Sharing the Darkness, p. 45

27 Neil Douglas-Klotz, Prayers of the Cosmos, p. 83-85

27 Ivan Steiger, Ivan Steiger Sees the Bible, p. 232

30 Thomas Merton, The Wisdom of the Desert, p. 60

35 Idries Shah, “Sufi Teaching Stories,” A New Creation, p. 111

Luke 6:27-36Notes

Sheila Cassidy We must not hate, even when there is good reason, or we take the other’s sin upon ourselves.

Thomas Merton

Abbot Agatho frequently admonished his disciple saying: Never acquire for yourself anythingthat you might hesitate to give to your brother if he asked you for it, for thus you would be found atransgressor of God’s command. If anyone asks, give to him and if anyone wants to borrow fromyou, do not turn away from him.

Idries Shah

A Sufi Master once announced that he was reviving the Ceremony of the Gifts in which once ayear offerings were brought to the shrine of some celebrated teacher. People of all ranks came from miles around to give their presents and to hear, if it werepossible, something of the Master. The Sufi ordered the gifts to be placed in the middle of the floor of his audience-hall with allthe donors in a circle around them. He then stepped into the center of the circle. He picked up the gifts one by one. Those which had a name on them he returned to the giver.“The rest,” he said, “are accepted.”

Luke 6:37-42(Matthew 7:1-5)

Greek

Cross References: 39 Matthew 15:1440 Matthew 10:24-25; John 13:16, 15:20

Verse References37-38 Martin Buber, Tales of Rabbi Nachman, p. 36

38 John Shea, “Cro-Magnon Popcorn,” The Spirit Master, p. 212

38 Francis Patrick Sullivan, “Bishop’s Dilemna,” A Time To Sow, p. 67

38 Communication Resources, “Steward.tif ,” (SCA3) Scripture Cover Art

39-42 J. Barrie Shepherd, “Of Blindness,” Seeing with the Soul, p. 33-37


Luke 6:37-42Notes

Martin Buber

Faith is an immensely strong thing and through faith and simplicity, without any subtleties,one becomes wothry of attaining the rung of grace which is even higher than that of holywisdom: abundant and powerful grace of God is given to him in holy silence until he can nolonger endure the power of the silence and cries aloud out of the fulness of his soul.

Luke 6:37-42Notes

Communication Resources, “Steward.tif ,” (SCA3)

Luke 6:43-45(Matthew 7:17-20, 12:34-35)

Cross References: 44 Matthew 12:3345 Matthew 6:19-21, 12:34

Verse References44 Communication Resources, “Fruitree.tif ,” (SCA2) Scripture Cover Art

45 Newsletter Newsletter, “Lukesix.tif ,” Cover Art: New Testament

Luke 6:43-45Notes

Communication Resources, “Fruitree.tif ,” (SCA2) Cover Art: New Testament

Luke 6:46-49(Matthew 7:24-27)

General ReferencesJ. Barrie Shepherd, “Construction,” Seeing with the Soul, p. 38-42

Luke 7


Verses 36-50

Luke 7:1-10(Matthew 8:5-13; John 4:43-54)

Greek

General ReferencesJohn Dominic Crossan, “Distant Boy Cured,” The Historical Jesus, p. 326-328

Geoffrey Houshold, “The Eye of a Soldier,” The Enduring Legacy, p. 342

Luke 7:11-17

Cross References: 16 Deuteronomy 18:18

General ReferencesJohn Dominic Crossan, The Essential Jesus, p. 102, 197

Rubén Darío, “Spes,” Divine Inspiration, p.

Thomas Merton, “The Widow of Nain,” Divine Inspiration, p. 125

Luke 7:18-35(Matthew 11:2-19)

Greek

Cross References: 18-23 John 1:29-3922 Isaiah 35:5-6, 61:1

24-25 Thomas 7827 Malachi 3:128 Matthew 5:20; John 1:12-13; Thomas 46

29-30 Matthew 21:32; Luke 3:1233 Mark 3:22

Verse References


18-23 Raymond Brown, John, Volume 1, p. 74

24-28 John Dominic Crossan, “Into the Desert,” The Historical Jesus, p. 236 f.

24-26 Elton Trueblood, The Humor of Christ, p. 58 f.

28 Chaim Potok, The Gift of Asher Lev, p. 286


31-35 John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 153-156

31-35 J. Barrie Shepherd, “Children’s Games,” Seeing with the Soul, p. 43-47

31-35 Elton Trueblood, The Humor of Christ, p. 21

34 John Perceval, “Painting — Christ Dining in Young and Jackson’s,” Imaging the Word, Vol. 3, p. 146

Luke 7:18-35Notes

Raymond Brown

Some have suggested that this scene in John is an adaptation of the Synoptic scene where Johnthe Baptist sends his disciples to question Jesus (Mt xi 2; Luke vii 19). There are very fewsimilarities between the two scenes.[I find five.]

Chaim Potok

John Dorman … quoted a toast by Sean O’Casey, ‘May the best of the past be the worst of thefuture.’

Luke 7:36-50Greek

Cross References: 37-38 Matthew 26:7; Mark 14:3; John 12:349 Mark 2:7

General References

Verse References36-38 Rainer Maria Rilke, “Pieta,” New Poems, p. 42-43

37-38 Gwyn Walters, “I Adore You,” Best Sermons 2, p. 386-391

40-49 George A. Buttrick, “Forgiven and Forgiving,” The Parables of Jesus, p. 92-103

41-43 Joachim Jeremias,”Two Debtors,” Rediscovering the Parables, p. 98 ff.

47 Elie Wiesel, Somewhere A Master, p. 65

How did the Besht put it? A small Tzaddik loves small sinners; it takes a great Tzaddikto love great sinners.


Fleur Adcock, “Mary Magdalene and the Birds,” Divine Inspiration, p. 197

Daniel Antwi, Interpretation (January 1991), p. 25 f.

Dom Helder Camara, Through the Gospel, p. 72

Thomas R. Haney, Today’s Spirituality, p. 42

George Herbert, “Mary Magdalene,” The Selected Poetry of George Herbert, p. 237

X. J. Kennedy, “A Scandal in the Suburbs,” Divine Inspiration, p. 196

R. A. K. Mason, “Oils and Ointments,” Divine Inspiration, p. 199

Malcolm Muggeridge, Jesus: The Man Who Lives, p. 124 ff.

Virginia Stem Owens, “Get the Guest,” Looking for Jesus, p. 181-187

James L. Resseguie, “Expository Article,” Interpretation (July 1992), p. 285-290

J. Barrie Shepherd, “Of Debts and Credits,” Seeing with the Soul, p. 48-52

Zenkei Shibayama, “The Mop,” Tales of the City of God, p. 228

Helmut Thielicke, “Shattered Values: Overcoming Dangerous Judgments,” Faith: The GreatAdventure, p. 72-82

W. B. Yeats, “Calvary,” Selected Poems and Plays, p. 197

William Butler Yeats, “The Travail of Passion,” Divine Inspiration, p. 195


Newsletter Newsletter, Scripture Art (x2)

Luke 7:36-50Notes

Zenkei ShibayamaNear the monastery was the private house of Roshi Bukai,who had hired it for some time.Before going to live in it, my master, Roshi Bukai, asked me to clean it.The previous tenants had left the house in terrible condition.I managed to clean the rooms,but when I reached the bathroom the difficulty increased.Besides, it was a day in August, the heat was unbearable, and I hesitated.I felt as though I was being asked to touch something horrid and revolting.…Roshi looked at me for a moment and said calmly:“You have a mop in your hands, and you are unable to be one with it.being disturbed by the distinction of clean and dirty.”

W. B. YeatsThe crowd shrinks backward from the face that seemsDeath-stricken and death hungry still; and nowMartha and those three Marys and the restThat live but in His love are gathered round Him.He holds His right arm out and on His armTheir lips are pressed and their tears fall; and nowThey cast them on the ground before His dirtyBlood-dabbled feet and clean them with their hair.

George HerbertShe being stained herself, why did she striveTo make him clean, who could not be defiled?Why kept she not her tears for her own faults,

And not his feet? Though we could diveIn tears like seas, our sins are piled

Deeper than they, in words, and works, and thoughts.

Dear soul, she knew who did vouchsafe and deignTo bear her filth; and that her sins did dashEv’n God himself: wherefore she was not loth,

As she had brought wherewith to stain,So to bring in wherewith to wash:

And yet in washing one, she washed both.

Luke 7:36-50Notes


Luke 8




Luke 8:1-3

Cross References: 2-3 Matthew 27:55-56; Mark 15:40-41; Luke 23:492 Numbers 12:1-16

General ReferencesEphrem, “Hymn to Gospel Women,” Divine Inspiration, p. 219



John Dominic Crossan, “Parables of Advent,” In Parables, p. 39-44

Frederick Moberg, “The Seeds and the Soil,” Parables, p. 3-6


Cross References: 10 Isaiah 6:9

General ReferencesFrederick Moberg, “The Seeds and the Soil,” Parables, p. 3-6


General ReferencesFrederick Moberg, “The Seeds and the Soil,” Parables, p. 3-6

Luke 8:16-18(Mark 4:21-25)

Cross References: 16-18 Thomas 516 Matthew 5:15; Luke 11:3317 Matthew 10:26; Luke 12:218 Matthew 25:29; Luke 19:26; Thomas 41

General ReferencesJ. Barrie Shepherd, “Letting the Light Shine,” Seeing with the Soul, p. 53-57


Cross References: 21 Luke 11:27-28

General ReferencesRaymond Brown, “Exegesis and Mary,” Biblical Exegesis & Church Doctrine, p. 92-94



Wonderful to see Christ sleeping through the storm. This is to test our faith and makeit stronger. I sometimes like to think we oughtn’t to wake the Lord. Let him sleep. He’s here.And because he’s here, it’s impossible for the boat that’s carrying him to sink. Wepassengers can keep calm, even when the hurrican’s at its worst. … One day I was on the Sugar Loaf. It’s lovely on the top of this mountain. A stormbroke out. It was even lovelier, an incomparable sight. Round me, people weretrembling at the lightning. I felt it wouldn’t be human not to share their fear and insteadgive the impression that I was tougher and different, and stay there gazing rapturously atthe sky. It wasn’t bravery but the grace of the Lord that filled me with wonder at thisprodigious storm. So I did my best to cheer the others up: ‘Don’t worry, it will soon beover.’ But I couldn’t bring myself to say what I was actually thinking: ‘Look at howlovely it is!’ In fact I was imagining that in a flash the heavens would part and we shouldall see the Lord up there. It was fantastic!


Cross References: 39 Luke 2:20


General ReferencesErnst Ludwig Schellenbert, “Jesus with the Daughter of Jairus,” Divine Inspiration, p. 137

Verse References42-48 Romanos, “On the Woman with an Issue of Blood,” Divine Inspiration, p. 139

54 Meister Eckhart, “German Sermons,” Preacher and Teacher, p. 335-337

Luke 9




General References1-22 John Howard Yoder, “The Bread in the Desert,” The Politics of Jesus, p. 42


Cross References: 3-5 Luke 10:4-11 5 Acts 13:51

General ReferencesJohn Dominic Crossan, “From Miracle to Table,” The Historical Jesus, p. 332-348

Luther E. Smith, Jr., “Home on the Road,” Weavings (November/December 2001), p. 10 f.

Luke 9:1-6Notes

John Dominic CrossanMission, Dress, Place, Commensality, Healing, Kingdom, Itinerancy

Luther E. Smith, Jr.

Although given “power and authority,” they needed something more; they needed to relyupon hospitality and its possibilities. … Being dependent and vulnerable is how disciples cometo experience God’s sustenance through community. … … Roads have more sufficient hospitality than often perceived; and roads have hostility thatcan defeat one’s mission. Hospitality and hostility are facts of the road. … … Jesus offered a way to overcome the inertia that results from rejection. He said, “as youare leaving that town shake the dust off your feet as a testimony against them” (Luke 9:5). Or asClarence Jordan translates this verse in his Cotton Patch Version of Luke and Acts: “If no onewill invite you, leave that city without so much as a particle of dust from it clinging to your feet,as evidence to them that you’ve taken nothing of theirs.” When we face utter rejection, thate is aresponse that frees us to continue the journey God has set before us—we can leave, and makeour leaving a statement against whatever power others thought they held over us.


General ReferencesJoseph A. Grassi, “A Gospel of Bread,” Loaves and Fishes, p. 61-81


Verse References11 Gerrit S. Dawson, “Feasts in the Desert and Other Unlikely Places,” Weavings (January/February

1994), p. 31-38

Luke 9:18-27(Matthew 16:13-28; Mark 8:27–9:1)

Cross References: 19 Matthew 14:1-2; Mark 6:14-15; Luke 9:7-820 John 6:68-6923 Matthew 10:38; Luke 14:2724 Matthew 10:39; Luke 17:33; John 12:25

Verse References18-26 Parker Palmer, The Active Life, p. 117

18-24 Andrew Greeley, “Trying Too Hard,” When Life Hurts, p. 135-138

18-24 Thomas R. Haney, Today’s Spirituality, p. 69

18-24 Donald E. Miller, “Expository Article,” Interpretation (January 1983), p. 64-68

23-24 David H. C. Read, I Am Persuaded, p. 56-63

23 John Wesley, “Self-Denial,” Fifty-Three Sermons, p. 609-620

23 Communication Resources, Sca2, “Cross”


25 Communication Resources, Sca5, “Son”

Luke 9:18-27Notes

Parker Palmer

Jesus needs to wrestle with the issue of his public reputation … Surely this exchange showshow Jesus had to keep struggling with the temptations posed by his growing reputation.

Luke 9:18-27Notes

Communication Resources, Sca2, “Cross” Communication Resources, Sca5, “Son”


Cross References: 28-35 2 Peter 1:17-1830 Acts 1:9-1135 Isaiah 42:1; Matthew 3:17; Mark 1:11; Luke 3:22

General ReferencesRobert McAfee Brown, Unexpected News, p. 117-126

Verse References28 Newsletter Newsletter, “Scripture Art: New Testament”

Luke 9:28-45Notes

“Scripture Art: New Testament”


Greek

Cross References: 46 Luke 22:2448 Matthew 10:40; Luke 10:16; John 13:20

Verse References47-48 John Dominic Crossan, The Historical Jesus, p. 348


Luke 9:46-48Notes

Newsletter Newsletter, Cover Art: New Testament

Luke 9:49-50(Mark 9:38-40)

Greek

Cross References: 49-50 Numbers 11:26-30

Luke 9:51-62 (Matthew 8:19-22)

Greek Cross References: 52 John 4:4 54 2 Kings 1:9-16 57-62 Genesis 24:55-56; Deuteronomy 20:5-8; 2 Samuel 7:6 58 Thomas 86 59-61 1 Kings 19:20

Verse References 51-62 Andrew Greeley, “Yearning for a Home,” When Life Hurts, p. 139-142

51 Donald Nicholl, Holiness, p. 31

51 Communication Resources, Sca2004, “King7”

57-62 John Dominic Crossan, “Foxes Have Holes,” The Historical Jesus, p. 255 f.

60 Irenaeus, The Holy Spirit, p. 40

60 Stephen Mitchell, The Gospel According to Jesus, p. 44

60 Elton Trueblood, The Humor of Christ, p. 49

61-62 John Dominic Crossan, The Essential Jesus, p. 121, 165f.

62 Communication Resources, Sca7, “Plow”

Luke 9:51-62Notes

Donald Nicholl

Knowing that Jerusalem for him spelt death, Jesus set his face straight toward it. [referring tothe enlightenment that comes from meditating on our own death.]

Irenaeus Those then who lack the part which saves and fashions into life, these are and reasonably willbe designated as “flesh and blood” since they do not have the Spirit of God in them. This is whythe Savior elsewhere referred to them as the dead, “Let the dead bury their dead.” They do nothave the Spirit which gives a human person life.

Stephen Mitchell Let the spiritually dead bury their relatives who are physically dead.

Luke 9:51-62 Notes

Sca2004, “King7” Sca7, “Plow”

Luke 10



Luke 10:1-12 Greek

Cross References: 1 Numbers 11:24-30 2 Matthew 9:37-38; Thomas 73 3 Matthew 10:16 4-11 Matthew 10:7-14; Mark 6:8-11; Luke 9:3-5 4 Deuteronomy 25:9-10 5 John 20:21 7-9 Thomas 14 7 1 Corinthians 9:14; 1 Timothy 5:18 10-11 Acts 13:51 12 Genesis 19:24-28; Matthew 10:15, 11:24


Luke 10:1-12

General References Benedict, “The Rule of Benedict,” Wisdom Distilled from the Daily, p. 80

John Dominic Crossan, “From Miracle to Table,” The Historical Jesus, p. 332-348

John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 160-162

Andrew Greeley, “So Much To Do, So Little Time,” When Life Hurts, p. 143-146

Thomas R. Haney, Today’s Spirituality, p. 138 & 192

Julia Kasdorf, “What I Learned from My Mother,” [Poetry Binder], p. 3

Walker Percy, The Message in the Bottle, p. 136, 147

J. Barrie Shepherd, “Of Lambs and Wolves,” Seeing with the Soul, p. 63-67

John Womack, Jr., “A Bishop’s Conversion,” DoubleTake (December 1997), p. 31 f.

Verse References 1-2 J. Barrie Shepherd, “Harvesting,” Seeing with the Soul, p. 58-62

1 Me, “Note”

7 Wendell Berry, A Timbered Choir, p. 58


Luke 10:1-12Notes

Benedict

They [monastics] must not become distressed if local conditions or their poverty should forcethem to do the harvesting themselves. When they live by the labor of their hands, as ourancestors and the apostles did, then they are really monastics.

John Dominic Crossan Mission. Dress, Place, Commensality, Healing, Kingdom, Itinerancy

Thomas R. HaneySomehow a God who stoops to wash

the mission feet that had trampedaround in sin and sicknessmakes us walk away looking for

a God who hangs like a puppeton the strings of our expectations

“You’re going to be the God we want youto be not the God you want to be.” (p. 138)

Julia KasdorfI learned that whatever we say means nothing,what anyone will remember is that we came.…Like a doctor, I learned to createfrom another’s suffering my own usefulness, and onceyou know how to do this, you can never refuse.To every house you enter, you must offerhealing.

Walker Percy

But a piece of good news requires that there be a newsbearer. The sentence written on apiece of paper in the bottle is sufficient if it is a piece of knowledge, but it is hardly sufficient ifit is a piece of news. (vs. 9 & 11) [p. 136]

The credential of the apostle is simply the gravity of his message: “…I am called by God andI make you eternally responsible for what you do against me.” (vs. 10-12) [p. 147]

Luke 10:1-12 Notes, page 2

John Womack, Jr., [Bishop Ruiz] decided then to reform the entire missionary program, to make evangelization in the canyon country, in his word, “incarnate.” There would be no “base communities,” as in Chile or Brazil, but many more young local catechists. Their work would no longer be individual and instructive, but “communitarian,” reflective, evocative, stirring the community, dissolving the Word of God into it. “The new catechists were to work and work, keep silence, only ask questions: ‘What is Christian charity? What is the plan of God, in economic, political, moral terms? What is the faith in matters of economics politics, in cultural practice?’ They discovered that it could not be defined in words. It was lived. And they were there to collect the harvest of the community’s thought, its communal accord. This was the new catechism of Exodus, the catechism of the harvest.”

Me

Jesus creates an alternative Sanhedrin, not primarily for judgment but for new life and, if necessary, judgment.


“Indeed,” as Leif Vaage said, “it is rather an amusing if not hilarious gesture when literally imagined. Perhaps the humour was not unintended”(1987:342). Read to mean, “if they refuse you, forget it,” the response is like Jesus’ own reaction in 55 Ceasar and God[1/3].

Luke 10:13-16(Matthew 11:20-24)

Greek

Cross References: 15 Isaiah 14:13-1516 Matthew 10:40; Mark 9:37; Luke 9:48; John 13:20

General ReferencesJ. Barrie Shepherd, “Of Lambs and Wolves,” Seeing with the Soul, p. 63-67

Luke 10:17-20Greek

Cross References: 19 Psalm 91:1320 Luke 12:5-6

General ReferencesRichard Lischer, “The Interrupted Sermon,” Interpretation (April 1996), p. 179

J. Barrie Shepherd, “Satan’s Fall,” Seeing with the Soul, p. 68-72

Helmut Thielicke, “The Adventure of Discipleship,” Faith: The Great Adventure, p. 126-136

Verse References19 Geza Vermes, The Changing Faces of Jesus, p. 261 & 269

Luke 10:17-20Notes

Richard Lischer

The sermon participates in something larger than improvement, the reality of which is hard toput into words and whose end cannot be seen. In Luke 10 after Jesus sends out the Seventy, theyreturn with glowing reports of their success. The Lord replies in an eschatological non sequitur,"I saw Satan fall like lightening from heaven." What we see in our parishes is improvements andsetbacks; he sees on our behalf what is the beginning of a whole new age.

Geza Vermes

Our masters taught: It happened that there was a snake in a locality which injured people. Theywent and reported it to R. Hanina ben Dosa. He said to them, “Show me its hole.” He placed hisheel on the entrance of the hole, and the snake came out, bit him and died. He put it on hisshoulder and carried it to the school. He said to them, “See, my children, it is not the snake thatkills, but sin.” In that hour they framed the saying, “Woe to the man who meets a snake, but woeto the snake that meets R. Hanina ben Dosa.” (bBerakhot 33a) [p. 261]

The Hasid’s immunity due to his total trust in God provides a real context for Jesus’ certaintythat a man of faith could safely step on, or pick up, serpants without being harmed. (p. 269)

Luke 10:21-24(Matthew 11:25-27; 13:16-17)

Greek

Cross References: 22 John 3:35, 10:15

General ReferencesHelmut Thielicke, “The Adventure of Discipleship,” Faith: The Great Adventure, p. 136-143

Luke 10:25-37Greek

Cross References: 25-28 Matthew 22:35-40; Mark 12:28-3427 Leviticus 19:18; Deuteronomy 6:528 Leviticus 18:5

29-37 Jeremiah 12:5-1730-35 Hosea 6:933-34 2 Chronicles 28:15



Eberhard Arnold, Salt and Light, p. 204 f.

James Keir Baxter, “Thief and Samaritan,” Divine Inspiration, p. 235

Wendell Berry, “The Burden of the Gospels,” The Way of Ignorance, p. 130 f.


Frederick Buechner, “The Miracles at Hand,” The Magnificent Defeat, p. 136-144

George A. Buttrick, “True Ne ighborliness,” The Parables of Jesus, p. 148-157


Joachim Jeremias, “The Good Samaritan,” Rediscovering the Parables, p. 158 ff.

Søren Kierkegaard, “The Road is How,” Provocations, p. 55-57, 97-101

Martin Luther King, Jr., “I’ve Been to the Mountaintop” (1968, the day before he was assassinated)

Michael Lerner, Jewish Renewal, p. 27

Richard Lischer, “The Interrupted Sermon,” Interpretation (April 1996), p. 179

Stephen Mitchell, “The Good Samaritan et al.,” Parables and Portraits, p. 38

Frederick Moberg, “The Good Samaritan,” Parables, p. 7-10

John Shea, “A Story of an Envious Heart Unmasked,” An Experience Named Spirit, p. 184-194

John Shea, “The Prayer of the Driver,” The God Who Fell from Heaven, p. 30

J. Barrie Shepherd, “About Neighbors,” Seeing with the Soul, p. 73-77

Helmut Thielicke, “Where Is My Fellow Man?,” How to Believe Again, p. 117-128

Desmond Tutu, “Love Reveals My Neighbor,” Hope and Suffering, p. 149-152

Annette von Droste-Hülshoff, “The Neighbor,” Divine Inspiration, p. 233

Newsletter Newsletter, “Good Samaritan,” (June 1998)


Eberhard Arnold

Whoever lies by the roadside and whoever is in any kind of need is my neighbor and to him Iam allowed to give my love. In a special way the enemy is this one. He is a neighbor who either has suffered because of meand mine or who draws the greatest harm to himself be cause of his hostility.

Thomas R. HaneyJesus wrapped the world with his stories and tied the stories togetherwith a timeless ribbon so that today we can still open his gift and discover surprises beyond our expectations

Richard Lischer

What we see in our parishes is improvements and setbacks; he sees on our behalf what is thebeginning of a whole new age. … The various stories in the Gospels are open-ended. WhenJesus says, “Go and do likewise,” or “Go, tell your friends what great things God has done foryou,” we do not actually see the characters perform. It is clear that the reader will interpret thestory by finishing it.

Stephen Mitchell

The priest, the Levite, the Samaritan, and the man who fell among thieves meet in heaven totalk over old times. Since heaven has no past or future, they find themselves in the inn on theroad to Jericho. “I felt awful about not helping you,” the priest says. “My heart wasn’t open enough. But I’mworking on it.” “The last time I had stopped to help a wounded man by the roadside,” the Levite says, “he beatme and ran off with my wallet. I was afraid.” “It was my good fortune to be in the right place at the right time,” the Samaritan says. “Ididn’t stop to think; the oil and wine poured themselves, the wound bound itself. My onlyproblem came later, dealing with all the praise.” The man who fell among thieves takes another sip of wine. “Charity begins at home,” he says.“If I had been kinder to myself, I wouldn’t have been in that mess to begin with. But I am verygrateful to all three of you. It takes great humility to step aside, for a parable’s sake. Andwithout the parable, I would never have been saved.”

Luke 10:25-37General References, page 2

John Shea

(cf. p. 179-184)

[told from the perspective of the lawyer] “A certain man went down from Jerusalem toJericho,” he began. He did not go on until he saw in my eyes that I knew I was that man. Thenhe moved away from me to tell everyone what happened to me on that journey. (p. 192) … Then next thing I knew Jesus had me by the shoulders again. He, too, had my tears in his eyes.“Who proved neighbor to the one in need?” It was the only question I have ever heard that wasnot a test. And for once I just spoke, not worrying right from wrong, not breathless for approval. Iuttered sounds that were not recitation. My sounds, halting, like a child speaking for the firsttime. “The one who showed mercy.” “You,” and the place inside me that just spoke heard the word. “Go,” and it was like an invitation to a feast. (p. 193)

John SheaEven at fifty-fivethe hitchhiker did not blur.Sharp unmistakable musclesand too much of a smile.The sign began beneath his beard.St. LouisI won’thurt you.My foot never left the pedal.

J. Barrie ShepherdJesus demonstrated with his talejust how easy it all can be;so simple and incomplicated, in fact,that even this despised Samaritan,without any of the generous benefitsof Jewish law and practice,could practice it—act neighborly—without one moment’s hesitationor intricate legal debate. (p. 77)…To be a neighbor is to seeand feel the pain of othersand to risk sharing it for life. (p. 77)

Luke 10:25-37 General References, page 3

Wendell Berry

The proposition that love, forgiveness, and peaceableness are the only neighborly relationships that are acceptable to God is difficult for us weak and violent humans, but it is plain enough for any literalist. We must either accept it as an absolute or absolutely reject it. The same for the proposition that we are not permitted to choose our neighbors ahead of time or to limit neighborhood, as is plain from the parable of the Samaritan.

Martin Luther King, Jr. (Paraphrase)

Put in the position of the Levite we naturally ask the question, “What will happen to me if I help this person?” But the Samaritan turned this question around and we need to as well and ask, “What will happen to this person if I do not help?”

Michael Lerner

Yet the need to deny the other’s similarity or humanity is itself a reminder of the degree to which we do immediately grasp our obligation to the other, our obligation to care for, respect, and even love the other. It is precisely this recognition, difficult to repress, that requires the adoption of systems of psychological defense by making the other very other.

Luke 10:25-37Notes

Newsletter Newsletter, “Good Samaritan,” (June 1998)


29-37 Wendell Berry, “The Guest,” Collected Poems, p. 23 f.


29-37 Sheila Cassidy, “Samaritan or Levite,” Sharing the Darkness, p. 41-48

29-37 John Dominic Crossan, The Essential Jesus, p. 87, 159

29-37 Thomas G. Long, “Biblical Preaching Today: Choices and Forms,” On Our Minds(September 1998), p. 3-4

29-37 Imaging the Word, Vol. 1, p. 16-18, 235-236

29 Martin Luther King, Jr., “On Being a Good Neighbor,” Strength to Love, p. 26-35

30-37 John Dominic Crossan, “Parables of Reversal,” In Parables, p. 57-66

30-37 Irenaeus, The Holy Spirit, p. 35

30 Mike Glenn, “Meditations on the Parable,” Weavings (July/August 2006), p. 40-44

34 Malcolm Muggeridge, “Picture,” Jesus: The Man who Lives, p. 63

Luke 10:25-37Notes

Wendell Berry,… But charity mustsuppose, knowing no better,that this is a man fallenamong thieves, or cometo this strait by no fault—that our differenceis not a judgment,though I can afford to eatand am made his judge.I am, I nearly believe,the Samaritan who fellinto the ambush of his hearton the way to another place.…I paid him to remain strangeto my threshold and table,to permit me to forget him—knowing I won’t. He’s the guestof my knowing, though not asked.

Thomas G. Long

The text has brought me into an experiential relationship with my neighbor, but also into adilema: I feel two ways about the situation. On the one hand, fair is fair. … On the other hand,I now see my neighbor as a vulnerable human being, shivering in the cold night. … Yes, we humans being could argue economic realities all day long, but finally, when theneighbor cries out, God does not thunder economic rules but turns a compassionate ear andresponds to protect and save the neighbor.

[article filed under Exodus 22:26-27]

Irenaeus

To the Holy Spirit, the Lord entrusted his own man who had fallen among thieves. He hadcompassion on humanity and bandaged its wounds …

Luke 10:38-42Greek

Cross References: 38-42 Song of Songs 2:338-39 John 11:1, 12:1-3

General References

Verse References38 Meister Eckhart, “German Sermons,” Preacher and Teacher, p. 338-344


Giuseppe Gioacchino Belli, “Martha and Magdalene,” Divine Inspiration, p. 209



Kent Ira Groff, “Silences in the ‘Service’ of Worship,” Congregations (January 1994), p. 20

Holly E. Hearon, “Between Text and Sermon,” Interpretation (October 2005), p. 393-395

Thomas R. Kelly, A Testament of Devotion, p. 46

Eugene La Verdiere, “The Lord’s Prayer in Literary Context,” Prayer and Scripture, p. 112

Thomas Merton, The Way of Chuang Tzu, p. 54

Thomas Merton, The Wisdom of the Desert, p. 36 f.

Gabriela Mistral, “Martha and Mary,” Divine Inspiration, p. 210

Kathleen Norris, Amazing Grace, p.281

Virginia Stem Owens, “Where Is He When You Need Him?” Looking for Jesus, p. 215-224

Patrick Henry Ryan, “Mary Sat,” Divine Inspiration, p. 208

Valerie Sayers, “Genesis (Rebecca) and Luke,” Communion, p. 39-48

John Shea, “Martha the Good,” The Spirit Master, p. 213

Han Fei Tzu, “Farmers and Hares,” Tales of the City of God, p. 198

John Updike, “Can Eve be Reprieved?,” The New Yorker (September 14, 1998), p. 95

Me

Luke 10:38-42Notes

Kent Ira Groff

If you find it difficult to worship while you lead the “service”, then you are being distractedlike Martha by too much diakonia!

Thomas R. Kelly

And the Fellowship of the Horny Hands is identical with the Fellowship of the TransfiguredFace, in this Mary-Martha life.

Eugene La Verdiere

The story of Mary and Martha has focused on the one thing necessary to welcome the Lord.The Lord’s prayer is then given as the one prayer necessary for those who accompany him on thejourney and pray in his presence.

Thomas MertonThe cinnamon tree is edible: so it is cut down!The lacquer tree is profitable: they maim it.Every man knows how useful it is to be useful.No one seems to knowHow useful it is to be useless.

Thomas Merton

[Abbot Pastor] said: If there are three monks living together of whom one remains silent inprayer at all times and another is ailing and gives thanks for it and the third waits on them bothwith sincere good will, these three are equal as if they were performing the same work.

Kathleen Norris

I can hear Martha muttering, her housewife’s meter running, as she is so overcome with thework of hospitality—the cleaning to be done, the food to be prepared and served—that she risksbecoming unhospitable.

Han Fei TzuThere was a farmer in the kingdom of Sung.One day, a hare that was running recklesslydashed against a tree in his field,broke its neck, and fell down dead.Then the farmer put aside his spade,sat under the tree, and waited for another hare to come.No more hares came, and the farmer becamethe laughingstock of the whole kingdom.

John Updike

Luke 10:38-42Notes, page 2

John Updike [Jesus claimed] that Mary’s education was more important than Martha’s housework. In theJudaic culture of Jesus’ time, women were not permitted to study Torah, did not join men formeals, had few legal rights, and were stigmatized …

MeMartha cared about Jesusworrying all around himMary cared for Jesusin front of him to listen to him.I don’t care what you care aboutbut who you care for.Who is feeding who?

Luke 11



Verses 37-54

Luke 11:1-13Greek

General ReferencesJana Childers, “The Shameless Path,” Cloud of Witnesses, Vol. 2



Newsletter Newsletter, Scripture Art: New Testament


Luke 11:1-13Notes


Luke 11:1-4 (Matthew 6:9-15)

Greek

Cross References: 2 Luke 2:14 4 Matthew 26:41; Mark 14:38; Luke 22:40

General References John Dominic Crossan, “The Lord’s Prayer,” The Historical Jesus, p. 293-295

H. E. Fosdick, The Meaning of Prayer, p. 38 f.

Verse References 1 Andrew Murray, “The Only Teacher,” The Believer’s School of Prayer, p. 13-17

1 Newsletter Newsletter, Scripture Art (x2)

Luke 11:1-4Notes


Luke 11:5-8 Greek

Cross References: 5-8 Proverbs 3:28; Song of Songs 5:2-6

General References

Verse References 5-7 John Dominic Crossan, The Essential Jesus, p. 100, 162

5-6 Kristen Johnson Ingram, “For the Life of the World,” Weavings (July/August 2006), p. 36-39

5-6 Martin Luther King, Jr., “A Knock at Midnight,” Strength to Love, p. 56-66


Ashley Beavers, “How Can We Pray in an Age of Science?,” Science & Christian Faith, p. 27-31

Frederick Buechner, “The Breaking of Silence,” The Magnificent Defeat, p. 124-130

George A. Buttrick, “The God Who Answers Prayer,” The Parables of Jesus, p. 166-175


Joachim Jeremias,”The Friend Asked for Help at Night,” Rediscovering the Parables, p. 124 ff.

Frederick Moberg, “The Persistent Friend,” Parables, p. 11 f.

Andrew Murray, “The Boldness of God’s Friends,” The Believer’s School of Prayer, p. 49-53

Christina Rossetti, “Despised and Rejected,” Goblin Market and Other Poems, p. 59

William Safire, The First Dissident, p. 87 f.

John Shea, The God who Fell from Heaven, p. 11

Geza Vermes, The Changing Faces of Jesus, p. 264

Luke 11:5-8Notes

George A. Buttrick

… we must earn our toil in honest toil of spirit and hand. Those who win the reward do notbegrudge the toil.

William Safire

… skeptics can read Job’s God as saying this: “There are things you do not know but I fix nopenalty for asking or even making a nuisance of yourself by demanding—and while somemysteries may never be solved, you can never tell what I’ll let you find out if you keep pushing.(p. 87)

Modesty and reverence are fine human traits, and befit a philosophy that accepts theinaccessibility of wisdom and the unknowability of God. (p. 88)

John Shea

An alternate interpretation … identifies the cause of God with the widow and the friendoutside and ourselves with the unjust judge and the reluctant homeowner. This understandingreverses our understanding of prayer. Prayer is not the verbal entreaty of a reluctant God, but theway we relate and respond to a pursuing God.

Geza Vermes

Simeon ben Shetah sent a message to him [Honi]: “If you had not been Honi, I would haveexcommunicated you. But what can I do with you? You pester God, yet he performs your will,like a son who pesters his father and obtains from him what he wants.” (mTaanit 3:8)

Luke 11:9-13(Matthew 7:7-11)

Greek

General ReferencesAshley Beavers, “How Can We Pray in an Age of Science?,” Science & Christian Faith, p. 27-31

Frederick Buechner, “The Breaking of Silence,” The Magnificent Defeat, p. 124-130

George A. Buttrick, “The God Who Answers Prayer,” The Parables of Jesus, p. 166-175

Frederick Moberg, “The Persistent Friend,” Parables, p. 11 f.

Walker Percy, The Message in the Bottle, p. 144

J. Barrie Shepherd, “Asking and Receiving,” Seeing with the Soul, p. 78-82

Helmut Thielicke, “How We Learn to Speak with God,” How to Believe Again, p. 90-100

Marilyn von Waldner, “A New Song,” What Return Can I Make?

Verse References


11-13 Augustine, “Two Loves (2, 8-14),” Love One Another, My Friends, p. 20

12 John Shea, “The Father of Ice Cream,” The Spirit Master, p. 194

13 Andrew Murray, “The All-Comprehensive Gift,” The Believer’s School of Prayer, p. 44-48


Luke 11:9-13Notes

Frederick Buechner

… the answer that he gives, I think, is himself. If we go to him for anything else, he may sendus away empty or he may not. But if we go to him for himself, I believe that we go away alwayswith this deepest of all our hungers filled.

Walker Percy

To be a castaway is to search for news from across the seas. … it means that one searchesnevertheless and that one lives in hope that such a message will come and that one knows that themessage will not be a piece of knowledge or a piece of island news but news from across the seas.

Marilyn von Waldner, “A New Song”

(Refrain)And I say:Ask and you will receive.Seek and you will find.Knock and it will be opened to you.And I say:The Lord will give you His mind,The Lord will show you the way.The Lord will make you His light.

Augustine

It’s as if a bridegroom were to give a ring to his bride, and she came to value the ring morethan the one who gave it. By all means let her love the bridegroom’s gift, but if she were to say,“The ring’s enough for me, I don’t want to see his face,” what sort of woman would this be?Who wouldn’t consider her an adulteress in her heart? The reason a bridegroom gives a pledge isto be loved in his pledge. Well then, God gave you all these things, so love him who made them!There’s something more that he wants to give you: he wants to give you himself, who made thesethings. Even though they are made by God, if you love them and you disregard him and love theworld, won’t your love be counted adulterous?

Luke 11:9-13Notes

Newsletter Newsletter, Cover Art: New Testament


Greek

Cross References: 15 Matthew 9:34, 10:2516 Matthew 12:38, 16:1; Mark 8:1123 Mark 9:40

General ReferencesJ. Barrie Shepherd, “Cross Purposes,” Seeing with the Soul, p. 83-87

Verse References14-18 John Dominic Crossan, “Beelzebul Controversy,” The Historical Jesus, p. 317-320

… because it is obvious that the possessed are deviants, it becomes just as obvious thatdeviants must be possessed. There is thus a “symbiotic relationship” between “possessionas protest” from the weak to the strong and accused possession, as control from the strongto the weak (577). Hence the illogical logic of the possessed exorcist.

23 John Dominic Crossan, The Essential Jesus, p. 65, 155

Luke 11:24-26(Matthew 12:43-45)

General ReferencesDenise Levertov, “Three Meditations,” The Jacob’s Ladder, p. 33

to sing of deathas beforeand life, while hehas it, energy

being in him a singing,a beating of gongs, efficaciousto drive away devils,response to

the wonder thatas beforeshows a double face,

to bewhat he isbeing his virtue

filling his whole spaceso no devilmay enter.

Luke 11:27-28

Cross References: 27-28 Mark 3:31-35; Luke 8:21; Thomas 79

General ReferencesJohn Dominic Crossan, The Essential Jesus, p. 41, 149f.

John Dominic Crossan, “Against the Patriarchal Family,” The Historical Jesus, p. 299

Luke 11:29-32(Matthew 12:38-42; Mark 8:12)

Cross References: 29 Matthew 16:4; Mark 8:1230 Jonah 3:431 1 Kings 10:1-10; 2 Chronicles 9:1-1232 Jonah 3:5

General ReferencesJohn Dominic Crossan, “Parables and the Temporality of the Kingdom,” In Parables, p. 6 f.

… these latter stages [Luke 11:30-32 (Stage 2) and Matthew 12:41-42 (Stage 3)] seek tomove Jesus’ radical denial back toward Judaism and its interest in signs.

Verse References29-30 John Dominic Crossan, “Request for Sign,” The Historical Jesus, p. 251-253

Luke 11:33-36(Matthew 5:15, 6:22-23)

Cross References: 33 Mark 4:21; Luke 8:16

Verse References34-36 Ivan Steiger, Ivan Steiger Sees the Bible, p. 233

Luke 11:37-54(Matthew 23:1-36; Mark 12:38-40; Luke 20:45-47)

Cross References: 39 Thomas 8941 Mark 7:19; Luke 20:2442 Matthew 5:2043 Matthew 6:551 Genesis 4:8; 2 Chronicles 24:20-21

Verse References43 John Dominic Crossan, The Historical Jesus, p. 262

52 Ivan Steiger, Ivan Steiger Sees the Bible, p. 234

Luke 12




Luke 12:1-3Cross References: 1 Matthew 16:6; Mark 8:15

2 Mark 4:22; Luke 8:17

Luke 12:4-7(Matthew 10:28-31)

Cross References: 5-6 Luke 10:207 Psalm 84:3

Luke 12:8-12(Matthew 10:32-33, 12:32, 10:19-20)

Cross References: 10 Mark 3:2911-12 Mark 13:11; Luke 21:14-15

Verse References10 John Dominic Crossan, “All Sins Forgiven,” The Historical Jesus, p. 257-259

Luke 12:13-21Greek

Cross References: 13-21 Thomas 6313-14 Thomas 7216-21 Psalm 39:6; Proverbs 11:4; Matthew 6:19-21


Luke 12:13-21

General References George A. Buttrick, “Life—and `Much Goods’,” The Parables of Jesus, p. 126-135

John Dominic Crossan, The Essential Jesus, p. 89, 159

John Dominic Crossan, “Kingdom and Riches,” The Historical Jesus, p. 274-276

Andrew Greeley, “Hanging by a Thread,” When Life Hurts, p. 147-149


Hans Holbein, “Thoufool,” Scripture Art: Luke 12x16-21

Joachim Jeremias,”The Closed Door,” Rediscovering the Parables, p. 129 f.

Frederick Moberg, “The Rich Fool,” Parables, p. 14-16

Mary C. Orr, “Between Text and Sermon,” Interpretation (July 2002), p. 314-316

John Shea, “All I Want is What is Mine,” An Experience Named Spirit, p. 126-131

Geza Vermes, The Changing Faces of Jesus, p. 219 f.

Gahan Wilson, “Cartoon,” The New Yorker (October 2, 2000), p.120

Newsletter Newsletter, “Scripture Art: Old Testament”

Verse References

Luke 12:13-21Notes

Geza Vermes

For if the Kingdom of God was already there and its glorious manifestation was due anymoment, it would have been nonsensical to be concerned with matters of this age whose timewould soon run out. Such a perspective has no room for the idea of an organized society, achurch, destined to last until heaven and earth pass away in a far distant age to come. Those whofind such an assessment of the world-view of Jesus difficult to swallow need only reread hisparable of the wealthy landowner. This man, expecting a particularly rich harvest, launchedhimself into a detailed process of forward planning. He would demolish his old barns andconstruct new ones with greatly increased capacity, only to discover that he, like the present era,had no tomorrow.

Luke 12:13-21Notes

Hans Holbein, “Thoufool”

Luke 12:13-21 Notes




13-15 John Dominic Crossan, “Against the Patriarchal Family,” The Historical Jesus, p. 300 f.

15 Communication Resources, Sca5, “Coins”

20 Martin Luther King, Jr., “The Man Who Was A Fool,” Strength to Love, p. 67-75

Luke 12:13-21Notes

Communication Resources, Sca5, “Coins”

Luke 12:22-34(Matthew 6:25-34, 6:19-21)

Greek

Cross References: 27 1 Kings 10:4-7; 2 Chronicles 9:3-633 Acts 2:45, 4:34-35

General ReferencesJ. Barrie Shepherd, “Providence,” Seeing with the Soul, p. 88-92

Verse References32-34 J. Barrie Shepherd, “Treasure,” Seeing with the Soul, p. 93-97

32 Anne Ramirez, “The Welcoming Host,” Weavings (March/April 1995), p. 30-32 [commentaryon "Love" by George Herbert]

33 John Dominic Crossan, “Kingdom and Riches,” The Historical Jesus, p. 274-276

Luke 12:35-48(Matthew 24:45-51)

Cross References: 35 Matthew 25:1-1336 Mark 13:34-36

39-40 Matthew 24:43-44

Verse References35-40 Theresa of Avila, “For the Veiling of Sister Isabel De Los Angeles,” Divine Inspiration, p. 269

35-38 John Dominic Crossan, “Parables of Action,” In Parables, p. 98 f.

35-38 John Dominic Crossan, “The Unknown Time,” The Historical Jesus, p. 253-255

39-40 Joachim Jeremias,”The Burglar,” Rediscovering the Parables, p. 37 ff.

39 Elton Trueblood, The Humor of Christ, p. 18

41-48 J. Barrie Shepherd, “Stewarding,” Seeing with the Soul, p. 98-102


Luke 12:49-53 (Matthew 10:34-36)

Cross References: 50 Mark 10:38 53 Micah 7:6

General References John Howard Yoder, “The Cost of Discipleship,” The Politics of Jesus, p. 43

Verse References 49 John Dominic Crossan, The Essential Jesus, p. 68, 156

49 Miguel de Unamuno, “Fire,” Divine Inspiration, p. 326




Jesus will tear the hierarchical or patriarchal family in two along the axis of domination and subordination.

51-53 John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 165

51-52 Francis Patrick Sullivan, “Fighting for Life,” A Time To Sow, p. 166

Luke 12:54-56(Matthew 16:2-3)

General ReferencesJ. Barrie Shepherd, “Signs,” Seeing with the Soul, p. 103-107

Luke 12:57-59(Matthew 5:25-26)

Luke 13



Verses 31-35

Luke 13:1-5Greek

Cross References: 4 Isaiah 30:25; John 9:7

General ReferencesGeorge A. Buttrick, “Privilege and Duty,” The Parables of Jesus, p. 104-115

John Howard Yoder, “The Cost of Discipleship,” The Politics of Jesus, p. 43

Verse References1-2 John Shea, “Shame on Al,” The Spirit Master, p. 224

Luke 13:6-9Greek

Cross References: 6-9 1 Corinthians 9:7

General ReferencesGeorge A. Buttrick, “Privilege and Duty,” The Parables of Jesus, p. 104-115


Joachim Jeremias, “The Barren Fig Tree,” Rediscovering the Parables, p. 135 f.

Frederick Moberg, “The Fig Tree,” Parables, p. 16

J. Barrie Shepherd, “Fruit Bearing,” Seeing with the Soul, p. 108-113



Verse References8-9 Francis Patrick Sullivan, “Skeletons,” A Time To Sow, p. 80

Luke 13:6-9Notes


Luke 13:10-17

Cross References: 14 Exodus 20:9-10; Deuteronomy 5:13-14

General ReferencesJohn Dominic Crossan, The Essential Jesus, p. 96, 198

Stephen H. Phelps, “Between Text and Sermon,” Interpretation (January 2001), p. 64-66

Geza Vermes, The Changing Faces of Jesus, p. 210



Geza Vermes

Enlightened rabbis of the Mishnah advocated leniency and held that if any doubt existedabout the potentially life-threatening character of a sickness, that was enough to overrule thesabbath precepts (mYoma 8:6).

Luke 13:18-19(Matthew 13:31-32: Mark 4:30-32)

Greek

Cross References: 18-19 Thomas 20

General ReferencesJohn Dominic Crossan, “The Mustard Seed,” The Historical Jesus, p. 276-279

John Dominic Crossan, “Parables of Advent,” In Parables, p. 45-49

David Rensberger, “The Folly of God in the Parables,” Weavings (January/February 1996), p. 19-21

J. Barrie Shepherd, “Mustard Seed,” Seeing with the Soul, p. 114-118

Luke 13:18-19Notes

John Dominic Crossan, The Historical Jesus

The point, in other words, is not just that the mustard plant starts as a proverbially small seedand grows into a shrub of three or four feet, or even higher, it is that it tends to take over where itis not wanted, that it tends to get out of control, and that it tends to attract birds within cultivatedareas where they are not particularly desired. And that, said Jesus, was what the Kingdom waslike: not like the mighty cedar of Lebanon and not quite like a common weed, like a pungentshrub with dangerous takeover properties. Something you would want only in small and carfullycontrolled doses—if you could control it. (p. 278 f.)

John Dominic Crossan, In Parables

The mustard seed can grow only into a bush or shrub and, at its very best, is hardlycompetition for the Lebanese cedar. When one starts a parable with a mustard seed one cannotend it with a tree, much less the great apocalyptic tree, unless, of course, one plans to lampoonrahter rudely the whole apocalyptic tradition. (p. 48)

David Rensberger

The kingdom of God turns out to be utterly unpredictable, uncontrollable, beyond humanexpectation. We plant mustard, and get trees; and the trees attract all kinds of birds! (p. 19 f.)

In this parable, the gardener not only tolerates the weed, but actually plants it. What kind offool would do that? Evidently one who is concerned not only for the productive cultivatedplants, but for the weeds and starlings as well. … Bums and parasites. Is that what God wants in the kingdom? Are they who the reign of Godis meant for? We who are wise build up productive, stable institutions. We calculate results andreturn on investment. God, who is foolish, plants mustard in the garden, and not just anymustard, but a mustard tree, and invites the birds to nest there. At our best, we seem able only towatch helplessly when our wisdom crumbles beneath the weight of divine follies like these.Most of the time, we are more inclined to grab a hoe and lay about us. But Jesus invites us to bebetter than that, to join in, to grab a handful of mustard seed and throw it around, to whistle forthe birds and be every bit the bum-coddling fools the God of folly would have us be. (p. 20 f.)

Luke 13:20-21(Matthew 13:33)

Greek

Cross References: 21 1 Corinthians 5:6; Galatians5:9; Thomas 96

General ReferencesJohn Dominic Crossan, “The Leaven,” The Historical Jesus, p. 280 f.

Richard Q. Ford, “Body Language,” Interpretation (July 2002), p. 295-306

Barbara E. Reid, O.P., “Beyond Petty Pursuits and Wearisome Widows,” Interpretation (July2002), p. 285-287

John Shea, “The Mother of Soda Bread,” The Spirit Master, p. 197



… triply shocking image for the Kingdom: a woman hiding leaven in her dough. It’s there,it’s natural, it’s normal, it’s necessary, but society has a problem with it. (p. 281)

Barbara E. Reid

The challenge of the parable for those who are on the fringes is to begin to see themselves as“leaven”—vital members of the believing community. For those who enjoy privilege, theparable issues a summons to change their attitude toward persons they consider “corrupt” and tosee them as the very ones who provide the active ingredient necessary for the growth of thecommunity of God’s people. As Luke’s predominately Gentile community retold the story in their own day, they may havebeen thinking of how Gentile Christians, who began as a hidden minority mixed into the batch ofJewish-Christian communities, were now beginning to permeate the whole. (p. 286)

Luke 13:22-30(Matthew 7:13-14, 7:21-23)

Greek

Cross References: 27 Psalm 6:828-29 Matthew 8:11-12

28 Matthew 22:13, 25:3030 Matthew 19:30, 20:16; Mark 10:31

General ReferencesThomas R. Haney, Today’s Spirituality, p. 127

Joachim Jeremias, “The Closed Door,” Rediscovering the Parables, p. 76

J. Barrie Shepherd, “The Narrow Door,” Seeing with the Soul, p. 119-123

Verse References24 Francis Patrick Sullivan, “The Man Who Wanted to Meet God,” A Time To Sow, p. 169

Luke 13:31-35 (Matthew 23:37-39)

Greek

Cross References: 31-35 Luke 19:41-44 35 Psalm 118:26

General References J. Barrie Shepherd, “The Mother Hen,” Seeing with the Soul, p. 124-129


Luke 14



Luke 14:1-6


Luke 14:7-14

Cross References: 8-10 Proverbs 25:6-711 Daniel 4:17; Matthew 23:12; Luke 18:14

12-14 Matthew 6:2-4

General ReferencesAndrew Greeley, “Humility is Not Self-Deprecation,” When Life Hurts, p. 150-153


Frederick Moberg, “The Marriage Feast,” Parables, p. 17

Edward Schillebeeckx, “Friend Go Up Higher,” God Among Us, p. 53-58

J. Barrie Shepherd, “The Marriage Feast,” Seeing with the Soul, p. 130-134

Mark Trotter, “The Sure Sign of Status,” Best Sermons I, p. 216

Barbara Brown Zikmund, “What Is Our Place?,” And Blessed is She, p. 230-240

Verse References


7-11 George A. Buttrick, “Humility,” The Parables of Jesus, p. 82-91

7-11 John Dominic Crossan, “Parables of Reversal,” In Parables, p. 69-70

7-11 Kathleen Norris, “Luke 14: Am Commentary,” Divine Inspiration, p. 239

7-11 Christina Rossetti, “The Lowest Place,” Goblin Market and Other Poems, p. 60 f.

12-14 Sheila Cassidy, Sharing the Darkness, p. 58

12-14 John Dominic Crossan, “Parables of Reversal,” In Parables, p. 70

12-14 Peter Marshall, “By Invitation of Jesus,” Mr. Jones Meet the Master, p. 117-129

12-13 “Invite the Forgotten,” Imaging the Word, Vol. 2, p. 22-25

13-14 Carla De Sola, The Spirit Moves, p. 103

Luke 14:7-14Notes

Barbara Brown Zikmund

When we are the hosts (as affluent Christians often are in the global context) we are remindednot only to invite those who are like us (who can pay us back in kind) but to extend our invitationto the poor and the lesser valued parts of God’s creation. (p. 236)

Christina RossettiGive me the lowest place: not that I dare Ask for the lowest place, but Thou hast diedThat I might live and share Thy glory by Thy side.Give me the lowest place: or if for me That lowest place too high, make one more lowWhere I may sit and see My God and love Thee so.

Sheila Cassidy

It is a particular form of Christian madness that seeks out the broken ones, the insand, thehandicapped and the dying and places before their astonished eyes a banquet normally reservedfor the whole and the productive.

Luke 14:15-24(Matthew 22:1-10)

Cross References: 15-24 Thomas 6421-23 Matthew 11:28-30

General ReferencesGeorge A. Buttrick, “Making Light of the Kingdom,” The Parables of Jesus, p. 222-231

Sheila Cassidy, Sharing the Darkness, p. 58

John Dominic Crossan, The Historical Jesus, p. 261

John Dominic Crossan, “Parables of Reversal,” In Parables, p. 70-73


Joachim Jeremias, “The Great Supper,” Rediscovering the Parables, p. 33, 50, 55, 138

Søren Kierkegaard, “The Invitation,” Provocations, p. 155-158

J. Barrie Shepherd, “The Marriage Feast,” Seeing with the Soul, p. 130-134

Luke 14:25-33(Matthew 10:37-38)

Cross References: 26 Matthew 10:37; Thomas 55, 10127 Matthew 10:38, 16:24; Mark 8:34; Luke 9:23

28-33 Thomas 98

General ReferencesGeorge A. Buttrick, “The Conditions of Discipleship,” The Parables of Jesus, p. 72-81

Andrew Greeley, “Standing by Your Friends,” When Life Hurts, p. 154-156


J. Barrie Shepherd, “Counting the Cost,” Seeing with the Soul, p. 135-139


Verse References


25-27 Carla De Sola, The Spirit Moves, p. 103


26 Dietrich Bonhoeffer, The Cost of Discipleship, p. 105-114

26 Pierre Teilhard de Chardin, Hymn of the Universe, p. 67


27 Communication Resources, Sca2004, “Cross59”


28-32 Joachim Jeremias, “The Tower-Builder and the King who Would Make War,” Rediscovering the Parables, p. 155

Luke 14:25-33Notes

Pierre Teilhard de Chardin

Because it had for ever withdrawn his heart from all that is merely local or individual, all thatis fragmentary, hence forth for him it alone in its totality would be his father and mother, hisfamily, his race, his unique consuming passion. Turning his eyes resolutely away from what was receding from him he surrendered himself insuper-abounding faith to the wind which was sweeping the universe onwards.

Luke 14:25-33 Notes

Sca2004, “Cross59”

Luke 14:34-35 (Matthew 5:13)

Cross References: 34-35 Mark 9:50

General References J. Barrie Shepherd, “Salt,” Seeing with the Soul, p. 140-144


Luke 15

General ReferencesRoberta Bondi, “Crucifixion,” Weavings (September/October 1994), p. 25 f.

Kay Ryan, “Relief,” The New Yorker (January 23, 1995), p. 89


Luke 15Notes

Kay RyanWe know it is closeto something lofty.Simply getting over being sickor finding lost propertyhas in it the leap,the purge, the quick humilityof witnessing a birth—how love seeps upand retakes the earth.There is a dreamywading feeling to your walkinside the currentof restored riches,clocks set back,disasters averted.

Luke 15:1-7 (Matthew 18:12-14)

Greek

Cross References: 1-2 Luke 5:29-30 3-7 Psalm 119:176; Ezekiel 34:11-16; Thomas 107

General References Wendell Berry, “Healing is Membership,” Another Turn of the Crank, p. 104

Wendell Berry, “Going to Work” and “Two Minds,” Citizenship Papers, p. 37, 92-96

George A. Buttrick, “The God of the Lost (I),” The Parables of Jesus, p. 176-187

Joachim Jeremias, “The Lost Sheep,” Rediscovering the Parables, p. 105 f.

Frederick Moberg, “The Lost Sheep,” Parables, p. 18 f.

J. Barrie Shepherd, “Lost and Found,” Seeing with the Soul, p. 145-149

Scripture Art: New Testament, Newsletter Newsletter

Verse References

Luke 15:1-7 Notes

Wendell Berry, Another Turn of the Crank

But this sort of logic is absolutely alien to the world of love. To the claim that a certain drug or procedure would save 99 percent of all cancer patients or that a certain pollutant would be safe for 99 percent of a population, love, unembarrassed, would respond, “What about the one percent?” There is nothing rational or perhaps even defensible about this, but it is nonetheless one of the strongest strands of our religious tradition …

Wendell Berry, Citizenship Papers, p. 37

XXIII. … It is what I would call the affectionate or sympathetic mind. This mind is not irrational, but neither is it primarily rational. It is a mind less comfortable than the mind that aspires only to reason, and it is more difficult to define.

XXIV. It is defined, I think, in the parable of the lost sheep in the Gospels of Matthew and Luke, and in the Buddhist vow: “Sentient beings are numberless, I vow to save them.” The mind given over to reason would lose no time in demonstrating mathematically that it “makes no sense” to leave ninety-nine sheep perhaps in danger while you go to look for only one that is lost. And surely it makes even less “sense” to vow to “save” all sentient beings.

Wendell Berry, Citizenship Papers

He also does what he does because he has a particular affection for that particular sheep. … The Rational Mind can and will rationalize any trade-off. The Sympathetic Mind can rationalize none. (p. 93)

This is from an article by Bernard E. Rollin in Christian Century, December 19–26, 2001, p. 26:

A young man was working for a company that operated a large, total-confinement swine farm. One day he detected symptoms of a disease among some of the feeder pigs. As a teen, he had raised pigs himself … so he knew how to treat the animals. But the company’s policy was to kill any diseased animals with a blow to the head—the profit margin was considered too low to allow for treatment of individual animals. So the employee decided to come in on his own time, with his own medicine, and he cured the animals. The management’s response was to fire him on the spot for violating company policy.

The young worker in the hog factory is a direct cultural descendant of the shepherd in the parable, just about the opposite and perhaps incomprehensible to the “practical” rationalist. (p. 94)

Luke 15:1-7Notes



3-7 Wendell Berry, The Gift of Good Land, p. 278 f.

3-7 John Dominic Crossan, The Historical Jesus, p. 351

4-7 Jane Mary Trau, “The Lost Sheep: A Living Metaphor,” The Bible Today (September 1990),p. 277-283

7 Christina Rossetti, “The Covenant Threshold,” Goblin Market and Other Poems, p. 37

Luke 15:1-7 Notes

Wendell Berry

And because this mind is understood only as a cause, its primary works are necessarily abstract. We should remind ourselves that materialism in the sense of the love of material things is not in itself an evil. As C. S. Lewis pointed out, God loves material things; He invented them. The Devil’s work is abstraction—not the love of material things, but the love of their quantities—which, of course, is why “David’s heart smote him after that he had numbered the people” (II Samuel 24:10). It is not the lover of material things but the abstractionist who defends long-term damage for short-term gain, or who calculates the “acceptability” of industrial damage to ecological or human health, or who counts dead bodies on the battlefield. The true lover of material things does not think this way, but is answerable instead to the paradox of the parable of the lost sheep: each is more precious than all.

Christina Rossetti

Repent and purge your soul and save: No gladder song the morning stars Upon their birthday morning sang Than Angels sing when one repents.

Luke 15:8-10 Greek

General References George A. Buttrick, “The God of the Lost (I),” The Parables of Jesus, p. 176-187


Joachim Jeremias, “The Lost Coin,” Rediscovering the Parables, p. 106 f.

Frederick Moberg, “The Lost Coin,” Parables, p. 19

Barbara E. Reid, O.P., “Beyond Petty Pursuits and Wearisome Widows,” Interpretation (July 2002), p. 287-289

J. Barrie Shepherd, “Lost and Found,” Seeing with the Soul, p. 145-149

Verse References 9-10 Francis Patrick Sullivan, “The Mannequin’s Bus,” A Time To Sow, p. 176

9 Imaging the Word, Vol. 2, p. 30-33

Luke 15:11-32Greek

Cross References: 11-24 Jeremiah 31:16-2020 Genesis 33:4; Mark 1:11


Luke 15:11-32

General References Gayle Boss, “Baptizing the Prodigal,” Weavings (May/June 2005), p. 34-42

George A. Buttrick, “The God of the Lost (II),” The Parables of Jesus, p. 188-201

Dom Helder Camara, “Prodigal son who art in heaven:,” A Thousand Reasons for Living, p. 27


Antonio Cisneros, “Sunday in Saint Christina’s in Budapest and Fruitstand Next Door,” Divine Inspiration, p. 244

Tom Clark, “Isaiah, John, and Luke,” Communion, p. 435-450

John Dominic Crossan, The Essential Jesus, p. 104-105, 162f.


Nancy J. Duff, “Between Text and Sermon,” Interpretation (January 1995), p. 66-70

Heather Murray Elkins, “Blessed Be the Tie,” Weavings (January/February 1989), p. 27-30

Richard Q. Ford, “Body Language,” Interpretation (July 2002), p. 300

Joachim Jeremias, “The Father’s Love,” Rediscovering the Parables, p. 101 ff.

Dennis Linn and Matthew Linn, Healing fo Memories, p. 12

Robert F. McGovern, “Woodcut,” Sermon File

Stephen Mitchell, The Gospel According to Jesus, p. 39 & p. 223-229

Stephen Mitchell, “The Prodigal Son,” Parables and Portraits, p. 23

Frederick Moberg, “The Prodigal Son, The Older Brother,” Parables, p. 20-21

Jaroslav Pelikan, The Illustrated Jesus through the Centuries, p. 13

Stanley Plumly, “Paraphrase of the Parable of the Prodigal Son,” Poetry Daily (September 21, 2006)

Bonita Raine, The Beatitudes in Modern Life, p. 42

Ku Sang, “Mysterious Wealth,” Divine Inspiration, p. 243

Léopold Séedar Senghor, “Return of the Prodigal Son,” Divine Inspiration, p. 245

John Shea, “All I Want is What is Mine” (p. 132-136), “The rejected heart and the envious heart” (p. 169-171), An Experience Named Spirit

John Shea, “Let Them Be Who They Will Be,” The Spirit Master, p. 229

J. Barrie Shepherd, “Fathers and Sons,” Seeing with the Soul, p. 150-154

Newsletter Newsletter, “The Prodigal Son,” 1998/June/prodg


Verse References

Luke 15:11-32Notes

Dom Helder CamaraSon who saved yourself by trustingserving since as an exampleto millions of prodigalsson who knew the horror of absencethe emptiness of sinand yearning for his father’s househelp me to pray this agonizing nightfor prodigal parentswhose sin consistsin turning Christ’s parable upside downby erasing the Father’s image in themselves.

Heather Murray Elkins [Story of drama production used to tell this story—very good]

Richard Q. Ford

It is simplest to scapegoat the boy. To suspect otherwise requires one to scrutinize thefather—a man who is so universally assumed to be a figure for God as to render his motivessacrosacnt. … As the son tries to leave home, could it be that he is carrying a cracked covenantbetween his father and himself, one no longer capable of sustaining growth? To consider this astonishing possibility, one must return to the very beginning of the parable,to the father’s initial response when confronting his son’s imperious demand. Why does thisgenerous father not support his son’s intent to emigrate with a substantial gift, instead ofsuddenly giving up control of his entire economic future to both his sons? Few fathers in anyculture, in any era, behave this way. What impact might this sudden unloading of paternalresponsibility have upon the weakly developed initiative of this younger son? Where one decides to position the son may depend on where, in this parable, one chooses tolocate God. If one questions the identification of God with the father and allows oneself to bemore uncertain about where God is in this story, one can also entertain doubt about where toplace the blame—and whom to forgive.

Joachim Jeremias

The parable of the Prodigal Son is therefore not primarily a proclamation of the good news tothe poor, but a vindication of it in reply to its critics. Jesus’ justification lies in the boundlesslove of God. But he does not remain on the defensive: the parable breaks off abruptly. … The recognition that Luke 15:11-32 is primarily an apologetic parable, in which Jesus justifieshis table companionship with sinners against his critics (cf. vv. 1f.), carries with it importantconsequences. (p. 104)

Luke 15:11-32 Notes, p. 2

Stanley Plumly

A certain man has two sons, as a king may have three daughters. The younger of his sons says to the father, give me the portion of goods that fall to me. The youngest daughter will say to her father, I love you in a portion that cannot be measured in

goods. And the father-king, if he is old, may confuse, through pride, her meaning. The father of the two sons divides his living between

them, with the result that the younger gathers all together and takes a journey to a far country where he wastes his substance with riotous living. Her sisters, taking advantage of their father's

confusion, may claim to love him without qualification of his

living. There arises a famine in that far land and the younger son begins to be in want, so much so that he takes up with the swine of the herd he is tending and eats as they eat. A king may punish an ungrateful child, send her into exile into a far country. He may deprive her of all his goods. He may dote on her sisters. At last the son comes to his senses and returns home to his father's fields, knowing he has sinned: Father, he will say, I am no

more

worthy to be called your son, make me as one of your servants. But as the father sees him coming yet a great way off he has compassion and runs to greet his prodigal son. Bring forth the best robe and rings and shoes, he instructs the servants, let us kill the fatted calf, for this my son was dead, and is alive again, he was lost and is found. The lost sister may not be

found. The king, like old Saturn, will be blind to what surrounds him. He is a tragic figure, and thus his true daughter must suffer her father. A king will punish an ungrateful child. The elder

son, working in the fields, hears the music of the meal, and goes and stands outside the house demanding

explanation. Lo, these many years I have served you and your

commandments, yet you never killed for me the fatted calf. My brother wastes his goods on harlots, and for him you make a feast. Son, says the father, you are always with me, all that I have is yours. But it was meet that we should feast and be glad. Your brother was dead and is alive again. The king, however, cannot bring back his daughter, nor any of the family he has broken. He will die, like many of us, without children.

Stephen Mitchell

One further question about the parable cries out to be asked, and Erik Erikson has asked it acutely:

… as one reviews this parable’s theme of the healing of the generational process, one cannot help asking: was there, in this earthly vision of the comparison, no mother, either dead or alive? And if alive, was she not called to say hello, too?

As in the parable, so in Jesus’ life. After he returned to his Father was there no mother to greet him?

Luke 15:11-32Notes

Newsletter Newsletter, “The Prodigal Son,” 1998/June/prodg


11-24 Jane Kenyon, “Happiness,” Otherwise, p. 3

11-24 Pinchas Sadeh, “A Journey through the Land of Israel,” Pushcart Prize III, p. 114

11-24 Thomas R. Haney, Today’s Spirituality, p. 132

11-19 H. E. Fosdick, The Meaning of Prayer, p. 34 f.

11-18 Rainer Maria Rilke, “The Departure of the Prodigal Son,” New Poems, p. 36-37

16 Phillips Brooks, “The Joy with God,” The Light of the World, p. 324-339

18 Carla De Sola, The Spirit Moves, p. 78 f.

20 Wendell Berry, “The Law That Marries All Things,” Collected Poems, p. 247

20 Cover Art: New Testament, Newsletter Newsletter

20-24 Henri Nouwen, “The Vulnerable God,” Weavings (July/August 1993), p. 28-35

25-32 Dom Helder Camara, A Thousand Reasons for Living, p. 71

25-32 John Shea, “The Prayer of the Older Brother,” The Hour of the Unexpected, p. 25


Luke 15:11-32Notes

Jane KenyonThere’s just no accounting for happiness,or the way it turns up like a prodigalwho comes back to the dust at your feethaving squandered a fortune far away.And how can you not forgive?

Pinchas Sadeh

… both Moses and Jacob encounter this terrifying divinity on their way home, that is, on theirway back to the homeland from which they have fled.

Wendell BerryWhatever is singingis found awaiting the returnof whatever is lost.

Henri Nouwen

The grief is so deep because the heart is so pure. (p. 31)

Dom Helder CamaraI pray incessantlyfor the conversionof the prodigal son’sbrotherEver in my earsings the dread warning:‘The one has awakenfrom his life of sin.When will the otherawakenfrom his virtue?

Luke 15:11-32Notes


Luke 16


Luke 16:1-13


General References Walter J. Burghardt, S.J., “A Kingdom for the Shrewd,” Lovely in Eyes Not His, p. 92-97

Bruce D. Chilton, A Galilean Rabbi and His Bible, p. 116-123

John Dominic Crossan, The Historical Jesus, p. 213

Andrew Greeley, “Learning to Love One Another,” When Life Hurts, p. 157-160

Dag Hammarskjöld, Markings, p. 195

Malcolm Muggeridge, Jesus: The Man who Lives, p. 109 ff.

Elton Trueblood, The Humor of Christ, p. 98-110

Verse References


1-9 George A. Buttrick, “Resourcefulness and Foresight,” The Parables of Jesus, p. 116-125

1-9 Andrew Greeley, “Taking Chances,” The Life of the Spirit, p. 25-27

1-8 Joachim Jeremias, “The Unjust Steward,” Rediscovering the Parables, p. 34 f 143 f

1-7 John Dominic Crossan, The Essential Jesus, p. 141, 169f.

1-7 John Dominic Crossan, “Parables of Action,” In Parables, p. 108-111

2 John Wesley, “The Good Steward,” Fifty-Three Sermons, p. 734-748

9 Eberhard Arnold, Salt and Light, p. 202 f.

9 John Wesley, “The Use of Money,” Fifty-Three Sermons, p. 632-646

10 Horace Bushnell, “Living to God in Small Things,” Sermons, p. 134-148

11 Mitchell Dahood, Psalms 1-50, p. 228

Luke 16:1-13 Notes


(quoting Josephus Jewish War 2.425-7) … eager to destroy the money-lenders’ bonds and to prevent the recovery of debts in order to win over a host of grateful debtors and to cause a rising of the poor against the rich.

Dag Hammarskjöld

Like dishonest farm bailiffs, We squander His wealth for our salvation.

Eberhard Arnold

Money, which Jesus calls unjust Mammon in this context, has only one advantage: to make friends through the love which shares and gives away to win the love which can never perish. For love must bring forth love. It is only the wealth of life …

Mitchell Dahood

Both hamon and ‘amon are kin to Psalm 2:8 mamon, “riches’; note the wordplay in Luke 16:11, “So if you were not reliable (‘mn) in using your ill-gotten wealth (mmn) who will trust (‘mn) you with true riches?”

Luke 16:14-18(Matthew 11:12-13)

Cross References: 17 Matthew 5:1818 Matthew 5:32; 1 Corinthians 7:10-11

Verse References18 John Dominic Crossan, The Essential Jesus, p. 42, 150

Luke 16:19-31

General References James Keir Baxter, “Ballad of Dives and Lazarus,” Divine Inspiration, p. 260

George A. Buttrick, “The Springs of Sympathy,” The Parables of Jesus, p. 136-147


St. John Chrysostom, “Six Sermons,” On Wealth and Poverty, p. 19-140



Emily Dickenson, “LII,” Collected Poems, p. 302

Joachim Jeremias, “The Rich Man and Lazarus,” Rediscovering the Parables, p. 145 ff.

Romanos, from “Homily on Dives and Lazarus,” Divine Inspiration, p. 257

José Sánchez-Boudy, “To Saint Lazarus,” Divine Inspiration, p. 259

J. Barrie Shepherd, “Dives and Lazarus,” Seeing with the Soul, p. 155-159

Joe E. Trull, “Dives and Lazarus: Neighbors Who Never Met,” Best Sermons 2, p. 105-111

Story Art

Verse References 19-20 Malcolm Muggeridge, Jesus: The Man who Lives, p. 116

19 Meister Eckhart, “German Sermons,” Preacher and Teacher, p. 332-334

26 Francis Patrick Sullivan, “Dives the Rich Man and How He Ended,” A Time To Sow, p. 182

Luke 16:19-31 Notes

Story Art

Luke 17


Luke 17:1-10


Verse References 3-4 Daniel Antwi, Interpretation (July 1991), p. 26 f.

5-10 Walter J. Burghardt, S.J., “Tell the Next Generation,” Lovely in Eyes Not His, p. 110-115

5-10 Jamie B. Stroud, “Opening Doors,” Acacemy Accents7/1/96, p. 9-12

5 Logos, Scripture Art

7-10 George A. Buttrick, “Privilege and Duty,” The Parables of Jesus, p. 104-115


7-10 Joachim Jeremias, “The Servant’s Reward,” Rediscovering the Parables, p. 152

10 David H. C. Read, “Our Christian Duty,” I Am Persuaded, p. 64-74

Luke 17:1-10 Notes


Luke 17:11-19 Greek

Cross References: 14 Leviticus 14:1-32

General References John T. Carroll, “Between Text and Sermon,” Interpretation (October 1999), p. 405-408

Andrew Greeley, “Our Ingratitude to God,” When Life Hurts, p. 161-164


Søren Kierkegaard, “The Cross,” Provocations, p. 236

The objective reality of Christ’s atonement, independent of its personal appropriation, is most clearly shown in the history of the ten lepers. All of them were healed, though only of the tenth, who thankfully returned to give honor to God, is it said: your faith has made you whole. What was it that cured the others?

Verse References 19 Logos, Scripture Art

Luke 17:11-19 Notes


Luke 17:20-37 (Matthew 24:23-28, 37-41)

Greek

Cross References: 20-21 Thomas 3; 51; 113 26 Genesis 6:5-8 27 Genesis 7:6-24 28-29 Genesis 18:20–19:25 31 Matthew 24:17-18; Mark 13:15-16 32 Genesis 19:26 33 Matthew 10:39, 17:25; Mark 8:35; Luke 9:24; John 12:25

Verse References 20-24 John Dominic Crossan, In Parables, p. 26

20-23 John Dominic Crossan, “When and Where,” The Historical Jesus, p. 282 f.

20-21 John Shea, “Star -Gazer,” The Spirit Master, p. 209

20-21 Francis Thompson, “The Kingdom of God Is Within You,” The Book of Uncommon Prayer, p. 154




Two divergent views of the world and time and God clash in this simple juxtaposition. In17:21 sign-seeking is invalidated by the historical Jesus because the Kingdom is already present,but in 17:22-24 sign-seeking is forbidden because the Son of Man will arrive in the future tooswiftly for any such calculations. The thesis is that Jesus is proclaiming what might be termedpermanent eschatology, the permanent presence of God as the one who challenges world andshatters its complacency repeatedly.

Francis ThompsonO world invisible, we view thee,O world intangible, we touch thee,O world unknowable, we know thee,Inapprehensible, we clutch thee!Does the fish soar to find the ocean,The eagle plunge to find the air—Than we ask of the stars in motionIf they have rumour of thee there?Not where the wheeling systems darken,And our benumb’d conceiving soars!The drift of pinions, would we hearken,Beats at our own clay shutter’d doors.The angels keep their ancient places;Turn but a stone, and start a wing!’Tis ye, ’tis your estrangèd faces,That miss the many-splendour’d thing.But (when so sad thou canst not sadder)Cry; and upon thy so sore lossShall shine the traffic of Jacob’s ladderPitched betwixt Heaven and Charing Cross.Yeah, in the night, my Soul, my daughter,Cry, clinging Heaven by the hems;And lo, Christ walking on the water,Not of Gennesareth, but Thames!

Luke 18



Luke 18:1-8 Greek

General References Christoph Blumhardt, “In the Return of Jesus Christ,” Blumhardt Reader, p. 173-177

Walter J. Burghardt, S.J., “The Case of the Invincible Widow,” Lovely in Eyes Not His, p. 122-127

George A. Buttrick, “The God who Answers Prayer,” The Parables of Jesus, p. 166-175



Joachim Jeremias, “The Unjust Judge,” Rediscovering the Parables, p. 122 ff.

Frederick Moberg, “The Insistent Widow,” Parables, p. 12

Andrew Murray, “The Power of Perservering Prayer,” The Believer’s School of Prayer , p. 91-98

Barbara E. Reid, O.P., “Beyond Petty Pursuits and Wearisome Widows,” Interpretation (July 2002), p. 289-293

John Shea, The God who Fell from Heaven, p. 11

Dorothy Jean Weaver, “Between Text and Sermon,” Interpretation (July 2002), p. 317-319


Luke 18:1-8Notes

John Shea

An alternate interpretation … identifies the cause of God with the widow and the friendoutside and ourselves with the unjust judge and the reluctant homeowner. This understandingreverses our understanding of prayer. Prayer is not the verbal entreaty of a reluctant God, but theway we relate and respond to a pursuing God.

Luke 18:1-8 Notes


Luke 18:9-14 Greek

Cross References: 14 Matthew 23:12; Luke 14:11

General References Christoph Blumhardt, “True Repentance,” Blumhardt Reader, p. 209-214

George A. Buttrick, “Humility,” The Parables of Jesus, p. 82-91



Frederick Holmgren, “The Pharisee and the Tax Collector,” Interpretation (July 1994), p. 252-260

Joachim Jeremias, “The Pharisee and the Tax Collector,” Rediscovering the Parables, p. 111 ff.

Søren Kierkegaard, “The Tax Collector,” Provocations, p. 183-184

Frederick Moberg, “The Pharisee and the Publican,” Parables, p. 13 f.

Blaise Pascal, “# 499,” Pensées, p. 137 f.

It is better not to fast, and be thereby humbled, than to fast and be self-satisfied therewith. The Pharisee and the Publican.

Charles R. Price, “The Reformation Continues,” Best Sermons I, p. 140



Luke 18:9-14 Notes



Verse References 16 “Scripture Art, New Testament,” Newsletter Newsletter (February 1999)

16 Communication Resources,” Sca2004, “Kids54”

Luke 18:15-17 Notes

Scripture Art, “New Testament Sca2004, “Kids54”


Greek

Cross References: 20 Exodus 20:12-16; Deuteronomy 5:16-20

General ReferencesCharles M. Swezey, “Expository Article,” Interpretation (January 1983), p. 68-73

Luke 19


Verses 45-48

Luke 19:1-10 Greek

Cross References: 8-9 Ezekiel 33:15 9 Galatians 3:29 10 Matthew 18:11

General References Frederick Buechner, “Zaccheus,” Peculiar Treasures, p. 179-181

Loren Eiseley, “A Hidden World,” The Man Who Saw Through Time , p. 60

Robert Frost, “Sycamore,” Complete Poems, p. 331

Robert F. McGovern, “Woodcut,” Sermon File

Virginia Stem Owens, “The Hospitality of Sinners,” Looking for Jesus, p. 125-131

Ku Sang, “Christmas Lament,” Divine Inspiration, p. 226

Zenkei Shibayama, “The Mop,” Tales of the City of God, p. 228

Christopher Smart, “The Story of Zaccheus,” Divine Inspiration, p. 224

Helmut Thielicke, “Who is a God-Seeker,” How to Believe Again, p. 25-37

Scripture Art, Newsletter Newsletter



Luke 19:1-10 Notes

Loren Eiseley

Bacon knew and said repeatedly that the light of truth could pass without harm over corruption and pierce unsullied the darkest and most noisome sewers.

Robert Frost

Zaccheus he Did climb the tree Our Lord to see. —The New England Primer

Zenkei Shibayama

Near the monastery was the private house of Roshi Bukai, who had hired it for some time. Before going to live in it, my master, Roshi Bukai, asked me to clean it. The previous tenants had left the house in terrible condition. I managed to clean the rooms, but when I reached the bathroom the difficulty increased. Besides, it was a day in August, the heat was unbearable, and I hesitated. I felt as though I was being asked to touch something horrid and revolting. … Roshi looked at me for a moment and said calmly: “You have a mop in your hands, and you are unable to be one with it. being disturbed by the distinction of clean and dirty.”

Christopher Smart

Praise-worthy in a high degree Is godly curiosity; To search the Lord, above, around, If haply he may yet be found. Short-sighted reason, dwarf desire, Are faith and zeal when lifted high’r. Then on the Tree of Life sublime With hands and knees devoutly climb; Catch mercy’s moments as they fly, Behold! the Lord is passing by.

Luke 19:1-10 Notes


Luke 19:11-27(Matthew 25:14-30)

Cross References: 26 Matthew 13:12; Mark 4:25; Luke 8:18

General ReferencesEberhard Arnold, Salt and Light, p. 253 f.

George A. Buttrick, “Opportunity Fidelity and Reward,” The Parables of Jesus, p. 240-251

John Dominic Crossan, “Parables of Action,” In Parables, p. 100-103

Joachim Jeremias, “The Talents,” Rediscovering the Parables, p. 45 ff.

Elton Trueblood, The Humor of Christ, p. 110-115

Verse References17 John Donne, “In the Shadow of Thy Wings,” Classics of Western Spirituality, p. 184

Luke 19:11-27Notes

Eberhard Arnold

When he comes he will call them all to account to find whether they have used the powersentrusted to them to do the work in accordance with his will. When he returns he will hold afestive communal table … uniting all those who were determined and able to administer theearth as he wanted it done, and to permeate it with his spirit.

Luke 19:28-44 (Matthew 21:1-11; Mark 11:1-11; John 12:12-19)

Greek

Cross References: 38 Psalm 118:26 41-44 Psalm 119:136; Luke 13:31-35 42-44 Jeremiah 6:14-15 44-45 Zechariah 14:21

General References Jana Childers, “One Stone Upon Another,” And Blessed is She, p. 128-136

Dan Damon, “Blessed Is the One,” Faith Will Sing, p. 4

Verse References


36-46 John Howard Yoder, “The Epiphany in the Temple,” The Politics of Jesus, p. 47

36 Malcolm Muggeridge, Jesus: The Man who Lives, p. 140

37-40 Ludwig Theobul Kosegarten, “The Amen of the Stones,” Divine Inspiration, p. 334

38 Communication Resources, Sca5, “Palmsun”

39-40 Richard Wilbur, “A Christmas Hymn,” New and Collected Poems, p. 225 f.

40 Catherine de Vinck, “Even the Stones Sing,” Burning Light (May 1995), p. 15

40 Duane Niatum, “Stones Speak of an Earthless Sky,” Poetry Comes Up Where It Can, p. 89

40 Cornel West, Prophetic Thought in Postmodern Time, p. 24

40 Communication Resources, Sca3, “Palms”

41-44 György Ronay, “The Destruction of Jerusalem,” Divine Inspiration, p. 362

41-44 William Stafford, “At Cove on the Crooked River,” The Way It Is, p. 98

41-42 Walter Brueggemann, “Criticism and Pathos in Jesus of Nazareth,” The Prophetic Imagination, p. 90 f.

41-42 David H. C. Read, “The Calm in our Confusion—Palm Sunday,” I Am Persuaded, p. 111-119

Luke 19:28-44Notes

Richard WilburBut now, as at the ending,The low is lifted high;The stars shall bend their voices,And every stone shall cry.And every stone shall cryIn praises of the childBy whose descent among usThe worlds are reconciled.

Catherine de VinckWe go about our livesdumb, blind, scared,until we begin to hear the stonesin their sealed silencesinging.

Cornel West

But when I say look to the future there is not going to be soley institutions of civil society likechurches but other institutions that may emerge as well. And we just don’t know. One way oftalking about this theologically is that we believe that there always will be a cloud of witnesses,but we don’t know what form it will take. If the churches and religious institutions fail then thespirit will go somewhere else, because the rocks will cry out if they don’t. I believe that. I couldbe naive, of course, but I believe that.

William StaffordOh civilization, I want to carve you like this,decisively outward the way evening comesover that kind of twist in the scenery

Walter Brueggemann

The grief of Jesus, like the grief of Jeremiah (notice that Luke 19:43 is reminicent of Jer. 6:6),is that this center of promise is now ended and bankrupt.

Luke 19:28-44Notes

Communication Resources, Sca5, “Palmsun” Communication Resources, Sca3, “Palms”


Cross References: 44-45 Zechariah 14:2146 Isaiah 56:7; Jeremiah 7:1147 Psalm 23:6; Luke 21:37

Verse References45-46 Gérard Félix Tchicaya U Tam’si, “The Scorner (6),” Divine Inspiration, p. 365

Luke 20




Cross References: 9 Isaiah 5:117 Psalm 118:22

General ReferencesJohn Dominic Crossan, “Parables of Action,” In Parables, p. 86-96


General ReferencesHelmut Thielicke, “How Can God and Politics Mix?,” How to Believe Again, p. 152-168


Cross References: 27 Acts 23:8 28 Deuteronomy 25:5 37 Exodus 3:6


Andrew Greeley, “Who Said Marriage Was Easy?,” When Life Hurts, p. 165-168


Allan M. Parrent, “This Age and That Age,” Best Sermons I, p. 211

Verse References 27-28 Jacob Milgrom, “The Most Basic Law in the Bible,” Bible Review (August 1995), p. 17 f.

38 Francis Patrick Sullivan, “Lost Faith,” A Time To Sow, p. 198


Luke 20:27-40Notes

Jacob Milgrom

… rendering the entire commandment “Love (the good) for your fellow as you (love the goodfor) yourself. …

Suppose you don’t love yourslef asks Ben Azzai—how can you love someone else? A personmay think his life is a failure … What then should this person do? Let him remind himself,says Ben Azzai, that because he bears the likeness of God, he is of ultimate worth, that regardlessof his present condition he has the divinely endowed potential for joy and fulfillment, and onlythen having learned to love himself, he will recover his self esteem and be capable of lovingothers.

Luke 20:27-40 Notes



Cross References: 42-43 Psalm 110:1

Luke 20:45-47(Matthew 23:1-36; Mark 12:38-40; Luke 11:37-54)

Luke 21


Verses 25-38

Luke 21:1-4(Mark 12:41-44)


Cross References: 14-15 Luke 12:11-12 14 Matthew 5:37

General References Walter J. Burghardt, S.J., “End in Fire, End in Ice?,” Lovely in Eyes Not His, p. 134-139




18-19 Oscar Romero, The Violence of Love, p. 12

Luke 21:5-19 Notes



Cross References: 22 Hosea 9:7

Luke 21:25-38

General References Elizabeth Achtemeier, “Between Text and Sermon,” Interpretation (October 1994), p. 401-404

Christoph Blumhardt, “Standing Before the Son of Man,” Blumhardt Reader, p. 185-194

Andrew Greeley, “The Old Order Is Always Changing,” When Life Hurts, p. 94-97

Helmut Thielicke, “The End of the World,” Faith: The Great Adventure, p. 91-98




Greek

Cross References: 27 Daniel 7:13; Revelation 1:7

General ReferencesGwendolyn Brooks, “In Emanuel’s Nightmare: Another Coming of Christ,” Divine Inspiration,

p. 345

Frederick Buechner, “The Hungering Dark,” The Hungering Dark, p. 113-125


Francis Patrick Sullivan, “A Cat and a Cataclysm,” A Time To Sow, p. 1


Greek


Luke 21:34-38Greek

Cross References: 34 Mark 4:19; 1 Thessalonians 5:737 Luke 19:47

General ReferencesJohn Dominic Crossan, “The Unknown Time,” The Historical Jesus, p. 253-255

Luke 22

General ReferencesKahlil Gibran, “The Last Supper: As Told by James the Brother of the Lord,” The Enduring

Legacy, p. 354





Luke 22:1-6(Matthew 26:1-5, 14-16; Mark 14:1-2, 10-11; John 11:45-53)


General ReferencesRobert S. Busey, “Between Text and Sermon,” Interpretation (January 1998), p. 70-74

Geraldine Stahl-Pollat and Bruce Chilton, Bible Review (August 1995), p. 45 f.

Jesus chose not the Passover lamb—that ageless ante-type of himself—but simply thebread of their last meal along with the wine to be the symbol of his sacrifice … not theoffering first offered by blessed Abel, but the one offered by cursed Cain!Response: The fact that circles in dispute over many matters agreed that the Eucharistrepresented a meal in which Jesus spoke of wine and bread as blood and flesh shows thatJesus himself was the generative moment of eucharistic practice.

Luke 22:14-23(Matthew 26:26-30; Mark 14:22-26; 1 Corinthians 11:23-25)

Greek

Cross References: 20 Jeremiah 31:31-3421 Psalm 41:9

General ReferencesRobert S. Busey, “Between Text and Sermon,” Interpretation (January 1998), p. 70-74

J. Barrie Shepherd, “Loaf and Cup,” Seeing with the Soul, p. 160-164

Verse References


14-16 Jacques Prévert, “The Last Supper,” Divine Inspiration, p. 375

14-16 Rainer Maria Rilke, “The Last Supper,” Divine Inspiration, p. 374


19-20 Anonymous, “For Holy Saturday,” Divine Inspiration, p. 377

19-20 Bruce Chilton, “The Eucharist: Exploring its Origins,” Bible Review (December 1994), p. 37-49

19-20 Bernhard Lang, “The Eucharist: A Sacrificial Formula Preserved,” Bible Review (December 1994), p.37-49 [Jesus is replacing the temple sacrifice with common bread and wine.]

19-20 Abioseh Nicol, “African Easter: Easter Eve,” Divine Inspiration, p. 380

19-20 Gérard Félix Tchicaya U Tam’si, “Communion,” Divine Inspiration, p. 379

19 Dan Damon, “This is My Body,” The Sound of Welcome, p. 17

19 Communication Resources, Sca5, “Wheat7”

19 Communication Resources, Sca2004, “Remem8”

Luke 22:14-23 Notes

Sca5, “Wheat7” Sca2004, “Remem8”

Luke 22:24-30Cross References: 24 Matthew 18:1; Mark 9:34; Luke 9:46

25-27 John 13:3-625-26 Matthew 20:25-27; Mark 10:42-44

26 Matthew 5:19, 23:11; Mark 9:3527 John 13:12-1529 John 20:21; Acts 1:630 Matthew 19:28

General ReferencesJohn Howard Yoder, “The Last Renunciation,” The Politics of Jesus, p. 53

Verse References24-27 Larry Rasmussen, “Expository Article,” Interpretation (January 1983), p. 73-76

24-27 Elton Trueblood, The Humor of Christ, p. 87 f.

25-26 C. Norman Kraus, The Community of the Spirit, p. 158 f.

Luke 22:24-30Notes

C. Norman Kraus

Paternalistic aid is inherently condescending. It assaults the self-respect of the person itattempts to help. It demands, whether covertly or openly, that the recipient recognize thebenefactor’s right to control the use of what has been donated. At the same time it expectsrecognition of the donor’s goodness and therefore gratitude properly expressed insubmission andhumility. Such an assumed right is entirely foreign to agape.


Cross References: 31 Mark 8:3332 John 21:15-17


Verse References31-34 H. E. Fosdick, The Meaning of Prayer, p. 208 f.

Luke 22:35-38Greek

Cross References: 35 Matthew 10:9-10; Mark 6:8-9; Luke 9:3, 10:437 Isaiah 53:12



Cross References: 40 Matthew 6:13; Luke 11:4 44 Psalm 6:6

General References Anna Akhmatova, “And Once More,” Divine Inspiration, p. 405


Nils Ferlin, “Gethsemane,” Divine Inspiration, p. 407

Antonio Machado y Ruizo, “Lord, You Have Ripped Away,” Divine Inspiration, p. 406

Donald Senior, Scripture and Prayer, p. 118-123

Sheldon Tostengard, “Expository Article,” Interpretation (July 1970), p. 283-288

Annette von Droste-Hülshoff, “Gethsemane,” Divine Inspiration, p. 403

John Howard Yoder, “The Last Renunciation,” The Politics of Jesus, p. 53

Verse References


42 H. E. Fosdick, The Meaning of Prayer, p. 184 f.

42 Communication Resources, “Lent1.tif ,” (SCA3) Scripture Cover Art, p. 23

44 John Donne, “Devotions: Upon their Consultation…,” Classics of Western Spirituality, p. 266

… at more pores than this slack body sweats tears, this sad soul weeps blood; andmore for the displeasure of my God than for the stripes of his displeasure.

Luke 22:39-46Notes

Communication Resources, “Lent1.tif ”


Cross References: 53 Luke 19:47, 21:37

General ReferencesAmy L. Bridgeman, “Moving Through Darkness,” Best Sermons I, p. 361

John Howard Yoder, “The Last Renunciation,” The Politics of Jesus, p. 53

Verse References48 Malcolm Muggeridge, Jesus: The Man who Lives, p. 166

Luke 22:54-62(Matthew 26:57-58, 69-75; Mark 14:53-54, 66-72; John 18:12-18, 25-27)

General ReferencesAmbrose, “Aeterne Rerum Conditor,” Divine Inspiration, p. 418

Charles Baudelaire, “Saint Peter’s Denial,” Divine Inspiration, p. 423

Elizabeth Barrett Browning, “The Meaning of the Look,” Divine Inspiration, p. 422

Thomas Hardy, “In the Servants’ Quarters,” Divine Inspiration, p. 416

Abioseh Nicol, “African Easter: Good Friday,” Divine Inspiration, p. 421

Robert Oberg, “Rooster,” Divine Inspiration, p. 420

Luke 22:63-65(Matthew 26:67-68; Mark 14:65)


General ReferencesFrank Matera, “The Trial of Jesus,” Interpretation (July 1991), p. 5-16

Luke 23

General ReferencesJohn W. Ehman, “Between Text and Sermon,” Interpretation (January 1998), p. 74-78



Luke 23:1-5(Matthew 27:1-2, 11-14; Mark 15:1-5; John 18:28-38)

Cross References: 4 Jeremiah 26:16

General ReferencesFrederick Buechner, “Herod Antipas,” Peculiar Treasures, p. 48-50

Frank Matera, “The Trial of Jesus,” Interpretation (July 1991), p. 05-16

Luke 23:6-12

General ReferencesFrederick Buechner, “Herod Antipas,” Peculiar Treasures, p. 48-50

Frank Matera, “The Trial of Jesus,” Interpretation (July 1991), p. 05-16

Luke 23:13-25 (Matthew 27:15-26; Mark 15:6-15; John 18:39-40, 19:1-16)

General References Frank Matera, “The Trial of Jesus,” Interpretation (July 1991), p. 05-16

Verse References 13-18 John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 265-267

Luke 23:13-25 Notes

John Dominic Crossan and Jonathan L. Reed

Across those texts [Mark 15:6-8, Matt. 27:15-26, John 18:38-40], across those levels of the third layer from Mark through John, there is a steady escalation. It moves, first, from “crowd” to “crowds” to “all the people” to “the Jews.” It moves, second, from an understandable situation, in which they come to get Barabbas released and are therefore against any Pilate-proposed release of Jesus, to an ununderstandable one, in which they are against Jesus and therefore for the release of Barabbas. (p. 266)


Cross References: 27-31 Jeremiah 9:17-21; Luke 2:36-3829 Thomas 7930 Hosea 10:8; Revelation 6:1634 Exodus 34:9; Psalm 22:18, Matthew 5:4435 Psalm 22:736 Psalm 69:21

39-43 Genesis 40:1-2342 Psalm 106:4

General ReferencesFrederick Buechner, “The Sign by the Highway,” The Hungering Dark, p. 59-69

Denise Levertov, “Standoff,” Breathing the Water, p. 67

Verse References


32 Oswald Mbuyoseni Mtshali, “Ride Upon the Death Chariot,” Divine Inspiration, p. 450

34 Gwendolyn Brooks, “Riot,” Divine Inspiration, p. 468

34 John Donne, Classics of Western Spirituality, p. 187-198

34 John M. Drescher, Testimony of Triumph, p. 13

34 W. E. B. Du Bois, from “A Litany of Atlanta,” Divine Inspiration, p. 466

34 Martin Luther King, Jr., “Love in Action,” Strength to Love, p. 36-46

34 Donald Senior, Scripture and Prayer, p. 123-126

34 J. Barrie Shepherd, “The Last Miracle,” The Moveable Feast, p. 50

39-43 Jorge Luis Borges, “Luke XXIII,” Divine Inspiration, p. 471

39-43 James McCourt, “Genesis (Jacob) and Luke,” Communion, p. 123-132

39-43 Blaise Pascal, “# 767,” Pensées, p. 229

39-43 Nis Petersen, “Gypsy Privilege,” Divine Inspiration, p. 472



43 Scripture Art: New Testament

Luke 23:26-43Notes

Denise LevertovAssail God’s hearing with gull-screech knifeblades.Cozen the saints to plead our cause, claiminggrace abounding.God crucified on the resolve not to displumeour unused wingshears: nailed palmscannot beat off the flames of insistent sound,strident or plaintive,nor reach to annul freedom—nor would God renege.Our shoulders ache. The abyssgapes at us.When shall wedare to fly?

J. Barrie ShepherdWere you perhaps bewilderedhaving hoped despite defiant wordsfor at least one late and minor miracleon your own behalf, considering all the rest?Or dare we yet believe what was writtenthat your concern was even at the end to shieldto plead the cause of all who wield the whipsand crushing hammers of this crucifying world?

Blaise Pascal

In prison Joseph, innocent between two criminals; Jesus Christ on the cross between twothieves— Joseph fortells freedom to the one and death to the other from the same omens. JesusChrist saves the elect and condems the outcast for the same sins. Joseph fortells only, JesusChrist acts. Joseph asks him who will be saved to remember him when he comes into his glory,and he whom Jesus Christ saves asks that He will remember him when He comes into Hiskingdom.

Luke 23:26-43 Notes



Luke 23:44-49 (Matthew 27:45-56; Mark 15:33-41; John 19:28-30)

Cross References: 45 Exodus 26:31-33 46 Psalm 31:5 49 Luke 8:2-3

Verse References 46 J. Heinrich Arnold, Discipleship (in the Plough)


46 Donald Senior, Scripture and Prayer, p. 126-130

46 Newsletter Newsletter, Scripture Art: New Testament (x2)

49 W. B. Yeats, “Calvary,” Selected Poems and Plays, p. 197

Luke 23:44-49Notes

J. Heinrich Arnold

Every serious Christian must go through hours of godforsakenness; even Jesus himself did.The only answer in such hours is: “Father into thy hands I commit my spirit.” If we giveourselves unconditionally to the Father he will show us the way. But nothing will be shown tohim who does not forgive his brother. God will not have mercy on him and he will remaingodforsaken as long as he continues in his hatred and unforgiveness.

W. B. YeatsThe crowd shrinks backward from the face that seemsDeath-stricken and death hungry still; and nowMartha and those three Marys and the restThat live but in His love are gathered round Him.He holds His right arm out and on His armTheir lips are pressed and their tears fall; and nowThey cast them on the ground before His dirtyBlood-dabbled feet and clean them with their hair.

Luke 23:44-49 Notes




Cross References: 56 Exodus 20:10; Deuteronomy 5:14

General ReferencesFrederick Buechner, “Joseph of Arimathea,” Peculiar Treasures, p. 79 f.

Verse References52-53 Malcolm Muggeridge, Jesus: The Man who Lives, p. 184

55-56 Vassar Miller, “Easter Eve: A Fantasy,” Divine Inspiration, p. 509

Luke 24


Verses 50-53


Greek

Cross References: 6-7 Luke 9:22, 18:31-33

General ReferencesMichael G. Brown, “When the Fog Lifts,” The Circuit Rider (January 1991)

Walter J. Burghardt, S.J., “Alive to God in Christ Jesus,” Lovely in Eyes Not His, p. 41-46

Luke T. Johnson, “Expository Article,” Interpretation (January 1992), p. 57-61

Verse References


1-2 Communication Resources, “Sunrise.tif ,” (SCA3) Scripture Cover Art, p. 28

2 Malcolm Muggeridge, Jesus: The Man who Lives, p. 100

3 Phillis Levin, “The Third Day,” Divine Inspiration, p. 520

3 Alice Walker, “The Abduction of Saints,” Divine Inspiration, p. 521

4-5 Adam of St. Victor, “Ecce Dies Celebris,” Divine Inspiration, p. 525

4-5 Kofi Awoonor, “Easter Dawn,” Divine Inspiration, p. 527

4-5 Ku Sang, “Easter Hymn,” Divine Inspiration, p. 524

5 Aleane Mason, “Christmas Letter,” Christmas File

7 Communication Resources, Sca5, “Risen,” and Sca7, “Lily4”


7 Communication Resources, Sca3, “Gfriday”

11 Peter J. Gomes, “Incredible Freedom,” Best Sermons 2, p. 75-84

11 Jane Kenyon, “Depression,” Otherwise, p. 82

11 Ronald Parker, “An Idle Tale”


Luke 24:1-12Notes

Michael G. Brown

[talking about Mary Joanna & Mary] Now, mind you, they didn’t go out of faith but out of love. They didn’t go expecting toexperience a miracle but to render a service. They didn’t go to see a risen Savior but to anoint adear friend.

Aleane Mason

We don’t know how it could have happened without warning but one day the oak trees weregreen and the very next day (or so it seemed) they had all been changed to gold! How exciting tolive in the midst of such magic! How breathtaking to have such beauty all around us! It’s worthdozens of those things we once thought were necessities and now find we can do without! Thensuddenly it was Winter! Squalls of wind and rain sent the golden leaves showering from the trees,leaving what looked like dead limbs, and we were sad until we remembered that Spring alwaysfollows Winter and, for the Christian, Life always follows death. (“Why seek ye the living amongthe dead? He is not here but is risen.”)

Peter J. Gomes If you remember what Jesus said, you won’t expect to find him here.

Jane Kenyon…a mote. A little world. Dusty. Dusty.The universe is dust. Who can bear it?Christ comes. The women feed him, bathe his feetwith tears, bring spices, find the empty tomb,burst out to tell the men, are not believed.…

Luke 24:1-12Notes, p. 2

Ronald ParkerOnly an idle talethe possibility of feedingall the children of the worldwho die for lack of food.Only an idle talethis talk of peace with thosewe’ve long defined as enemies of God.Only an idle talethe starry-eyed belief by somethat we can live with lessthan this grotesque abundance.Only an idle talethat we should turn the other cheekthat love is stronger thana thousand bombs.Only an idle talethat he is risen from the deadand still has power to move our livesIf we believed these idle talesour lives would never be the same.

Luke 24:1-12Notes

Communication Resources, “Sunrise.tif ,” (SCA3)

Newsletter Newsletter, Cover Art: New Testament Communication Resources, “Gfriday.tif ,” (SCA3)

Luke 24:1-12Notes

Communication Resources, Sca5, “Risen” Communication Resources, Sca7, “Lily4”

Luke 24:1-12Notes


Luke 24:13-35Greek

Cross References: 13-35 Mark 16:12-1325-26 1 Peter 1:10-1128-32 Judges 6:18-23

32 Psalm 102:3-4; Jeremiah 20:9



Hans Dieter Betz, “The Origin and Nature of Christian Faith According to the Emmaus Legend,” Interpretation (January 1969), p. 32-46


Frederick Buechner, “The Road to Emmaus,” The Magnificent Defeat, p. 82-89

Walter J. Burghardt, S.J., “If You Had Looked Into His Ey es,” Lovely in Eyes Not His, p. 47-52



Richard P. Hansen, “I Can’t Believe It!,” Best Sermons I, p. 44

E. Glenn Hinson, “The Road to Emmaus,” Weavings (November/December 2001), p. 32-38

Gerald Manley Hopkins, “The Half-way House,” Divine Inspiration, p. 550

Robert J. Karris, “Expository Article,” Interpretation (January 1987), p. 57-61

Bill Kynes, “A Hope That Will Not Disappoint,” Best Sermons 2, p. 303-314

Denise Levertov, “The Servant -Girl at Emmaus (A Painting by Velazquez),” Breathing the Water, p. 66

Denise Levertov, “Genesis (Abraham) and Gospels,” Communion, p. 479-492

Harold McCurdy, “That Day,” Divine Inspiration, p. 548

John Shea, The Hour of the Unexpected, p. 39-40

Samuel Terrien, “On the Way to Emmaus,” The Elusive Presence, p. 431

John W. Vannorsdall, “Oh, How Foolish You Are!” Weavings (September/November 2005), p. 18-22

Franz Wright, “Text and Commentary,” God’s Silence, p. 64

Verse References


13-17 Robert F. Morneau, “The Gift of Companions,” Gift Mystery Calling, p. 25-30

15 David H. C. Read, “Rational Religion,” I Am Persuaded, p. 18-27

25-49 John Dominic Crossan, “Bread and Fish,” The Historical Jesus, p. 398-404

28-35 Michel Boutier, Prayers for My Village, p. 67

28-35 Denise Levertov, “On Belief in the Physical Resurrection of Jesus,” Sands of the Well, p. 115

30-35 Robert F. Morneau, “The Call to Eucharist,” Gift Mystery Calling, p. 85-90

30-31 Jaroslav Pelikan, The Illustrated Jesus through the Centuries, p. 198

30-31 Communication Resources, Sca6, “Bread”

35 Newsletter Newsletter, Scripture Art

35 Imaging the Word, Vol. 2, p. 190-191

Luke 24:13-35Notes

Dom Helder Camara

I was thinking about this one day when someone knocked on my door. It was a poor man. Hehad interrupted my meditation on the disciples at Emmaus: how was it they hadn’t been able torecognize Christ? To get rid of the fellows as quickly as I could I gave him a little cash, a smileand a good-bye. But the moment the door was shut I realized: ‘You’ve behaved exactly like thedisciples at Emmaus. The Lord knocked on your door, he spoke to you, and you couldn’t get ridof the living Christ fast enough to return to your thoughts on the blindness of your brothers, thedisciples of Emmaus.’

Denise LevertovIt is for all ‘literalists of the imagination,’ poets or not,that miracle is possible, possible and essential.Are some intricate minds nourished on concept,as epiphytes flourish high in the canopy? Can theysubsist on the light, on the half of metaphor that’s notgrounded in dust, grit, heavy carnal clay?Do signs contain and utter, for them all the realityThat they need? Resurrection, for them, an internal power, but not a matter of flesh? (continued on next page)

Luke 24:13-35 Notes

Denise Levertov (continued from last page)

For the others, of whom I am one, miracles (ultimate need, bread of life) are miracles just because people so tuned to the humdrum laws: gravity, mortality— can’t open to symbol’s power unless convinced of its ground, its roots in bone and blo od. We must feel the pulse in the wound to believe that ‘with God all things are possible,' taste bread at Emmaus that warm hands broke and blessed.

Franz Wright

Your friends slowly walking, eyes downcast, a little like Hiroshima’s strange handful of unscathed survivors, the road out of Jerusalem—

You appeared among them, walked alongside them, asked them why they wept, yet for the longest time nobody recognized You, nobody knew who You might be

The road to Emmaus is this world

Luke 24:13-35Notes

Communication Resources, Sca6, “Bread” Newsletter Newsletter, Scripture Art

Luke 24:36-49 (Matthew 28:16-20; John 20:19-23; Acts 1:6-8)

Greek

Cross References: 36-49 Mark 16:14-18 44 Luke 9:22 46 Psalm 71:20-21 49 Isaiah 32:15; Acts 1:4

Verse References 36-43 Franz Wright, “Text and Commentary,” God’s Silence, p. 64

40-43 “Gospel of the Hebrews 7,” The Historical Jesus, p. 251

44-49 Jack Dean Kingsbury, “Expository Article,” Interpretation (April 1981), p. 170-174

44-49 Donald Senior and Carroll Stuhlmueller, Biblical Foundations for Mission, p. 256-259

44-49 Imaging the Word, Vol. 3, p. 200

47 John Donne, “Christ the Light,” Classics of Western Spirituality, p. 128

47 Communication Resources, Sca2004, “Earth12”

Luke 24:36-49 Notes

Franz Wright

The final and ultimate act of compassion: return from peace to the place where you were tortured to death in order to comfort once more the frightened friends who’d deserted you, denying even having known you.

Gospel of the Hebrews 7

For James had sworn that he would not eat bread from that hour in which he had drunk the cup of the Lord until he should see him risen from among them that sleep. And shortly thereafter the Lord said: Bring a table and bread! … My brother eat thy bread, for the Son of Man is risen from among them that sleep.

John Donne

God sends us to preach forgiveness of sins; where we find no sin we have no commission to execute.

Luke 24:36-49 Notes

Sca2004, “Earth12”

Luke 24:50-53(Acts 1:9-11)

Cross References: 50-53 Mark 16:19-20


Denise Levertov, “Ascension,” Evening Train, p. 115

Verse References50-51 Chinua Achebe, “Beware, Soul Brother,” Divine Inspiration, p. 569

50-51 Fray Luis de León, “The Ascension,” Divine Inspiration, p. 566

50 Dan Damon, “Jesus is the Center,” The Sound of Welcome, p. 8

Luke 24:50-53Notes

Denise LevertovCan Ascensionhave beenarduous almost…Expulsionliberationlastself-enjoined taskof Incarnation.

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