Friday, July 30, 2010

Proper 13, Ordinary Time, C

"Why is this man called a "fool?" (Lu 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge."
Jamieson, Fausset and Brown, 1871 Commentary: http://www.ccel.org/ccel/jamieson/jfb.xi.iii.xiii.html


Luke 12:13-21

13Someone in the crowd said to him, “Teacher, tell my brother to divide the family inheritance with me.” 14But he said to him, “Friend, who set me to be a judge or arbitrator over you?” 15And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” 16Then he told them a parable: “The land of a rich man produced abundantly. 17And he thought to himself, ‘What should I do, for I have no place to store my crops?’ 18Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21So it is with those who store up treasures for themselves but are not rich toward God.”

Picture: The Rich Man, by Rembrandt

A Little Bit for Everyone

Oremus online text: http://bible.oremus.org/?passage=Luke+12:13-21&vnum=yes&version=nrsv

Textweek general resources: http://www.textweek.com/yearc/properc13.htm

Textweek resources for Luke’s Gospel this Sunday: http://www.textweek.com/mtlk/lk12a.htm


Some interesting articles on this passage:

Brian McGowan, Anglican priest in Western Australia: http://www.angelfire.com/journal2/laterallyluke/LLK121321PENT9.html

William Loader’s thoughts:
http://wwwstaff.murdoch.edu.au/~loader/LkPentecost10.htm

Commentary by Chris Haslam
http://montreal.anglican.org/comments/archive/cpr18l.shtml

Michael Battle, The Witness commentary: http://www.thewitness.org/agw/battle072704.html

Great treasures website: http://greattreasures.org/gnt/main.do


Prayer

As we labor to produce a rich harvest, do not let greed or self-importance rule our lives. Let us not store up treasures for ourselves, but grow rich in those things that are pleasing to you.

From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.

Some Thoughts

Jesus is surrounded by people and one is a petitioner. He wants Jesus to make his brother divide the house. Jesus’ response is clear. He is not going to be a judge or mediator. This is an interesting lesson to follow the passage on prayer last week. Jesus uses this as a foil to discuss greed; and we should be aware that it tempers the idea of waking God and beseeching providential care that is simply a masquerade for our own greed.

Greed is the sin that never rests and always seeks more. But Jesus is clear, “Life is a gift of God. No amount of possessions, however abundant, can make it greater or give it security.” (Luke Timothy Johnson, Luke, Sacra Pagina, 199)

The man in the parable is a symbol of this misguided desire and this sin left to its own desires.

Luke has a very particular understanding of stewardship: “Wealth wit respect to God has two levels of meaning for Luke; the first is the response of faith, the second is the disposition of possessions in accordance with faith, which means to share them with others rather than accumulating them for one’s self.” (LTJ, 199)

The man is wealthy because he had a lot of stuff; he is fool because he thought that meant he also had security. It seems to me the parable and the teaching is that people are meant for eternity and that this is not so much about death but about the real living of life in the reign of God today.

We can see clearly the foolishness in this way of living for the individual. But do we see it in terms of the institution? Do we believe that things, wealth, buildings, success, rector-ship, or belonging to the right congregation, or singing the right kind of praise song, or worshiping with the right amount of incense will provide some kind of security? One does not have to read the pages of history or even to travel the ancient highways to see the foolishness of men’s desires and dreams.

Only the institution willing to loose everything for the kingdom will live within the reign of God Jesus is proclaiming. What are we thinking of? Are we hoping to secure our future with a budget that keeps the doors open? Or, are we ready to live the kingdom now?

As a bishop these are hard questions to ask of a congregation. These are hard questions to ask about the church.

John Hines said something about risking it all for the sake of the Gospel. Is the sin of greed and the sin of prosperity and the sin of security upon us?

Forgive us lord our sins, and give us our daily bread, for only in you do we live and move and have our being.

The Lambeth Bible Study Method

This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.

Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question

Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.

1. One person reads passage. This person then invites a member of the group to begin the process.

2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.

3. Each shares the word or phrase until all have shared or passed using the same invitation method.

4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.

5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.

6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.

7. Each person responds to the questions, "What does God want me to do, to be or to change?"

8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.

9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”

Wednesday, July 21, 2010

Proper 12, Ordinary Time, C

“It is God’s Holy Spirit who breathes into us, just as a thin green hose carries oxygen into the nostrils of people who need it in order to sustain life. The Holy Spirit gives us the words, the desire and the persistence to speak with God and make known our needs."

Stephanie Frey, The Christian Century, 2004 Commentary: http://www.religion-online.org/showarticle.asp?title=3082

Luke 11:1-13

11He was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2He said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. 3Give us each day our daily bread. 4And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.” 5And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread; 6for a friend of mine has arrived, and I have nothing to set before him.’ 7And he answers from within, ‘Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ 8I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs. 9“So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12Or if the child asks for an egg, will give a scorpion? 13If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

A Little Bit for Everyone

Oremus online text: http://bible.oremus.org/?passage=Luke+11:1-13&vnum=yes&version=nrsv

Textweek general resources: http://www.textweek.com/yearc/properc12.htm

Textweek resources for Luke’s Gospel this Sunday: http://www.textweek.com/mtlk/lk11.htm

Some interesting articles on this passage:

Working Preacher: http://www.workingpreacher.org/preaching.aspx?lect_date=6/27/2010

William Loader’s thoughts:
http://wwwstaff.murdoch.edu.au/~loader/LkPentecost9.htm

Commentary by Chris Haslam
http://montreal.anglican.org/comments/archive/cpr17l.shtml

William Willimon’s commentary: http://theolog.org/2007/07/blogging-toward-sunday_23.html

Great treasures website: http://greattreasures.org/gnt/main.do

Prayer

May we who ask you for our daily bread give gladly and generously to those in need. Let us who search for mercy ourselves be quick to let others find mercy with us. May we who knock at the door of your kingdom keep our own hearts and hands open wide in welcome.

From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.

Some Thoughts

This reading is all about prayer. We learn that John taught his disciples to pray and now Jesus is asked to teach us to pray. We certainly have many occasions to reflect throughout scripture on the manner and form of Jesus’ own prayer. Here we see Luke offering us a didactic moment.

We are given the version of the Lord’s prayer without the doxology as in the didache text.

We begin with a simple greeting of God as father. Sometimes we get caught up on, not an unimportant theological point, but whether or not the particular typological reference to God as a male is appropriate. I find that while I love a good theological discussion and argument this is to miss the point. Jesus here is prescribing that the communal work of prayer should be as intimate as is his prayer to God. So it is Jesus who calls God Father, and it is for this reason that we do the same.

We sanctify God’s name as in the ancient tradition of offering God glory through our worship. A key manifestation of the act of returning to God what God intends of all creation: that God be glorified, magnified, reflected back to God’s self.

More than talking about God as male or female this passage makes clear, as does the Lord’s Prayer, that God is absolutely different, wholly and holy different from the created order.

Then we are to pray that God’s kingdom may become reality in this world. Paralleling the Kaddish we understand that our work is to be a part of, a citizen, in the reign of God. This is the theme running throughout chapter 9 through 11 of Luke’s Gospel: the reign of God is here; our work is to open our eyes to see, open our ears to hear it, and open our hands to work within its harvest.

“The bread we need.” This is a very difficult phrase to translate from Greek into English because this is the only place (here and in the Gospel of Matthew) where it is use in all of the Greek language. (LTJ, Luke, Sacra Pagina, 177) Most every scholar agrees it does not mean supernatural bread, though this is exactly what the patristic writers seemed to think it meant. It is daily bread, future bread, and necessary bread. It is bread that is received as gift and it is bread that is given. While modern scholars disagree with patristic scholars we who pray it, I find, have reason enough to believe we know how to translate this particular phrase. I have sat down with friends at table, I have sat in Alanon meetings, I have sat at camp, I have sat in bible studies, and I have sat in prayer circles. In each place this particular request for daily bread has been translated in so many ways that are real and present that while I may not know exactly what it means I know it comes down to this. God, you are a God of providence, you give me all that I have and all that I am, do not stop your giving.

And, in receiving your providence in bread and in forgiveness of sins, let me be repentant. Let me turn away, and do not try me for life is hard enough. The work of a disciple who follows Jesus is clearly difficult and it is one that will test and try us. These are themes throughout Luke and Acts.

Petition and regular conversation with God is the way of prayer. We are to be the shameless petitioner. In the middle of the night, throughout the day, at all the most inconvenient times we are to pray to God. There is never at time when prayer should not be appropriately offered. Jesus is teaching them that this is what I call, “in your face prayer.” Knock on that door. Wake God up! Get God out of bed! But Jesus’ message is clear. God will be even more gracious than a friend who has all things in common with you. This is the providence of God.

The Lambeth Bible Study Method

This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.

Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question

Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.

1. One person reads passage. This person then invites a member of the group to begin the process.

2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.

3. Each shares the word or phrase until all have shared or passed using the same invitation method.

4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.

5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.

6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.

7. Each person responds to the questions, "What does God want me to do, to be or to change?"

8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.

9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”

Thursday, July 15, 2010

Proper 11, Ordinary Time, C

“The message, I think, is that we all may be and often are called to relinquish roles, identities, patterns of behavior that feel 'tried and true' or even immutable not only for the sake of growing in our own discipleship, but to invite others -- even or especially others who may seem perfectly happy with a privileged role they've got -- to become more fully who they are in Christ, and to live more fully into the ministry to which Christ calls them."

Biblical Scholar Sarah Dylan Breuer commentary: http://www.sarahlaughed.net/lectionary/2007/07/proper-11-year-.html


Luke 10:38-42

38Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” 41But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

A Little Bit for Everyone
Oremus online text: http://bible.oremus.org/?passage=Luke+10:38-42&vnum=yes&version=nrsv

Textweek general resources: http://www.textweek.com/yearc/properc11.htm

Textweek resources for Luke’s Gospel this Sunday: http://www.textweek.com/mtlk/lk10c.htm

Some interesting articles on this passage:

Working Preacher: http://www.workingpreacher.org/preaching.aspx?lect_date=7/18/2010

William Loader’s thoughts:
http://wwwstaff.murdoch.edu.au/~loader/LkPentecost8.htm

Commentary by Chris Haslam
http://montreal.anglican.org/comments/archive/cpr16l.shtml

William Willimon’s commentary: http://theolog.org/2007/07/blogging-toward-sunday_30.html

Great treasures website: http://greattreasures.org/gnt/main.do

Prayer

Let your gracious presence here in word an at table remind us that one thing only is necessary, and that in those to whom we offer hospitality, it is you whom we receive as a guest.

From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
Some Thoughts

The first thing that is interesting to me is that most scholars group this passage with the passage of the Good Samaritan. As familiar with the last story as most Christians are the story of Mary and Martha has cultural ramifications and is very popular. Martha welcomes him and sets about his comfort. Meanwhile, Mary sits and listens to the world. Overwhelmed by the serving Martha has had enough. She is all tangled up in life and goes to Jesus to seek a better portion. But she finds in the words of Jesus that here cause of anxiety and worry and trouble is she. A Jesus point out there is only need of one thing. So what is the one thing?

Some scribes have made some serious errors. They thought Jesus meant dishes and so replaced one with few. Jesus is simply talking about the essential note of hospitality: pay attention. Others have thought he meant the one thing – Jesus.

The idea that Jesus means to be attentive and that this is the chief concern of hospitality may seem foreign but not when you take it into the context of the last few weeks Gospel lessons. When you are a messenger be attentive to your message (do lift your head from your plow), those to whom you go should be attentive for the kingdom is near, and be attentive to your opportunity to serve even if the person is so very unlike you. In this reading we see that if we miss being attentive because we have busied ourselves with the practice we will in the end miss our opportunity.

Remember, the message of the Gospel of Luke is that Jesus the great prophet is present, he is working miracles, he is bringing in the very real kingdom of God, and he is sending us out. Acts teaches us the Spirit is present with us today. Be ATTENTIVE God is working in our lives and we don’t want to miss it!

Luke Timothy Johnson summarizes this series of episodes on the way to Jerusalem in a wonderful way:

“It is obvious that Luke understand something about human psychology. The pattern of avoidance exhibited by the priest and Levite, the self-justifying bluster of the lawyers, the irritation of the “dutiful daughter” Martha. These are people like us. Less familiar perhaps is what goes beyond psychology into gospel: the compassion that is not simply a feeling but translates itself into the self-giving that takes risks, that disposes of the self and one’s possessions and then allows the other to leave without clinging; the hospitality that receives the other as the other wishes to be received, that listens.”

This Sunday the preacher will have a difficult time staying away from the typical allegory of Mary and Martha, the worker bee and the contemplative. To engage in that dichotomy may be a false sense of Christian life. In the meditations of a Benedictine at work we discover work is prayer. In the contemplations of a solitary we discover prayer is work. Both are true but neither is Godly unless it is attentive to the revelation of Christ.
The Lambeth Bible Study Method

This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.

Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question

Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.

1. One person reads passage. This person then invites a member of the group to begin the process.

2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.

3. Each shares the word or phrase until all have shared or passed using the same invitation method.

4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.

5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.

6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.

7. Each person responds to the questions, "What does God want me to do, to be or to change?"

8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.

9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”

Thursday, July 8, 2010

Proper 10, Ordinary Time, C

Having created the impossible-possibility of a despised no-body doing what is needed to inherit eternal life, ... presents a double challenge. First. To be able to see someone we despise as being able to do what God desires. Second. To imagine ourselves lying left-for-dead in a ditch and being aided by such a one."

Understanding the Bible in its own time and in ours, Luke 10:25-37, David Ewart, 2010 Commentary: http://www.holytextures.com/2010/05/luke-10-25-37-year-c-pentecost-july-10-july-16-proper10-ordinary-time-15-sermon.html

Luke 10:25-37

25Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” 26He said to him, “What is written in the law? What do you read there?” 27He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28And he said to him, “You have given the right answer; do this, and you will live.” 29But wanting to justify himself, he asked Jesus, “And who is my neighbor?” 30Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ 36Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” 37He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

Painting: Good Samaritan by Van Gogh.
A Little Bit for Everyone

Oremus online text: http://bible.oremus.org/?passage=Luke+10:25-37&vnum=yes&version=nrsv

Textweek general resources: http://www.textweek.com/yearc/properc10.htm

Textweek resources for Luke’s Gospel this Sunday: http://www.textweek.com/mtlk/lk10b.htm

Some interesting articles on this passage:

Working Preacher: http://www.workingpreacher.org/preaching.aspx?lect_date=7/11/2010

William Loader’s thoughts:
http://wwwstaff.murdoch.edu.au/~loader/LkPentecost7.htm

Commentary by Chris Haslam
http://montreal.anglican.org/comments/archive/cpr15l.shtml

William Willimon, Blogging toward Sunday: http://theolog.org/2007/07/blogging-toward-sunday_09.html

Here is a great site. You have to become a member, it is free. It works by providing parallel texts, original language, or you can work on your own translation. Really Cool. (Thank you Patrick Miller for sharing): http://greattreasures.org/gnt/main.do

Prayer

Fill our hearts, with compassion and generosity toward the sufferings of our brothers and sisters, so that, like Christ, e may become Good Samaritans to the whole world.

From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
Some Thoughts

This passage begins with a hostile question from a lawyer. It is the same question from Luke 18:18. What must one do to inherit eternal life? This phrase “eternal life” interestingly appears very few times in the whole of the New Testament. It appears only 12 times, and five of those times are in Luke’s Gospel. This is not to say that we don’t read about the idea in other ways elsewhere, but it is clear that it only appears in this exact phrasing but a few times.

In this moment Jesus refers him to the passage from Deuteronomy 6:5 and Leviticus 19:18. Both commandments are here enjoined as a cliff notes of sorts to the basic teachings of scripture and of Jesus.

In asking who is one’s neighbor with the lawyer we might look at the actual text of Leviticus first to see what it says. When we do we see that it means the following: sons of your own people (Lev 19:18) stranger or sojourner in the land (Lev 19:33-34). (LTJ, Luke, Sacra Pagina, 172) It is interesting to not here that the Pharisees, like those at Qumran understood this only in the first sense of understanding: it was about your own people. Jesus evidently believes it is a much broader group as in the parable we are about to hear.

The story of the Good Samaritan begins. As we have already seen and read in the past few weeks we are reading through a section of Luke focused on Samaria. We arrive at the telling of this story fully aware of the differences between Jerusalem and Samaria. We know of the division, and we are pretty sure that while they are not one of us, Jesus intends for them to be one of us. This message of inclusion is troubling to his first followers and it is troubling to his followers today.

When Jesus finishes the story he reverses the question from a legal obligation to a question about who deserves “love.” All of a sudden the question is turned over as Jesus asks not who is my neighbor, but to who may I be neighborly? Moreover, the answer reveals that the Samaritan while clearly not neighbor by the law of Lev 19:18 is the moral exemplar of the reign of God intended by Jesus.

Luke Timothy Johnson writes the following:
“More stunning still is the use to which Jesus turns the parable. The point, we learn, is not who deserves to be cared for, but rather the demand to become a person who treats everyone encountered – however frightening, alien, naked or defenseless – with compassion: “you go and do the same.” Jesus does not clarify a point of law, but transmutes law to gospel. One must take the same risks with one’s life and possessions that the Samaritan did!”

The idea that Jesus offers this unique change in the ethnic understanding of neighborliness and offers a vision of what we might call the ever expanding reach of Gospel proclamation may be news. It is Jesus himself who offers the Christian Church the ever expanding, always missional questions, “who is unlike you?” and, “what is the opportunity they offer you?” How are you going to minister to them?” Can you be as Jesus to them?” “How about as the Samaritan to them?”

We are given the opportunity to see those completely unlike ourselves as the missionary recipient of God’s never failing love and grace. We are to be neighbors, not counting the cost, but risking everything; including the risk of being thrown out of our faith ghetto for fraternizing with the enemy.

There is a great reminder here that we are to read the whole of scripture and that we are to see the fullness of God’s mission. We are invited through our faith in Jesus to be tested and to do the work Jesus has given us to do. We are to be like the Samaritan.

Can I do the same?

More radical may be to answer this question: Do I believe my inheritance of eternal life is dependant upon this work?
The Lambeth Bible Study Method

This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.

Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question

Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.

1. One person reads passage. This person then invites a member of the group to begin the process.

2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.

3. Each shares the word or phrase until all have shared or passed using the same invitation method.

4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.

5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.

6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.

7. Each person responds to the questions, "What does God want me to do, to be or to change?"

8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.

9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”

Friday, July 2, 2010

Proper 9, Ordinary Time, C

Perhaps it works to say that Jesus sees the beginning of a whole new age in our lives together as well as our congregational life together? If that is true, and if preaching is indeed the strange language that communicates the transformed future that has broken into time in Jesus Christ, then preaching could also be described as the proclamation of what Jesus sees.
Mary Hinkle, Pilgrim Preaching: http://maryhinkle.typepad.com/pilgrim_preaching/2004/06/what_jesus_sees.html


Luke 10:1-20

10After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3Go on your way. See, I am sending you out like lambs into the midst of wolves. 4Carry no purse, no bag, no sandals; and greet no one on the road. 5Whatever house you enter, first say, ‘Peace to this house!’ 6And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8Whenever you enter a town and its people welcome you, eat what is set before you; 9cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’ 10But whenever you enter a town and they do not welcome you, go out into its streets and say, 11‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’ 12I tell you, on that day it will be more tolerable for Sodom than for that town. 13“Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14But at the judgment it will be more tolerable for Tyre and Sidon than for you. 15And you, Capernaum, will you be exalted to heaven? No, you will be brought down to Hades. 16“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”

17The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” 18He said to them, “I watched Satan fall from heaven like a flash of lightning. 19See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

A Little Bit for Everyone

Oremus online text: http://bible.oremus.org/?passage=Luke+10:1-20&vnum=yes&version=nrsv

Textweek general resources: http://www.textweek.com/yearc/properc9.htm

Textweek resources for Luke’s Gospel this Sunday: http://www.textweek.com/mtlk/lk10a.htm

Some interesting articles on this passage:

Working Preacher: http://www.workingpreacher.org/preaching.aspx?lect_date=7/4/2010

William Loader’s thoughts:
http://wwwstaff.murdoch.edu.au/~loader/LkPentecost6.htm

Commentary by Chris Haslam
http://montreal.anglican.org/comments/archive/cpr14l.shtml

Essay by Sara Miles, author of Take this Bread: http://www.journeywithjesus.net/Essays/20070702JJ.shtml

Here is a great site. You have to become a member, it is free. It works by providing parallel texts, original language, or you can work on your own translation. Really Cool. (Thank you Patrick Miller for sharing): http://greattreasures.org/gnt/main.do

Prayer

Give us the courage of the apostles, and let the gospel set us free that wherever life takes us and with whomever we find ourselves, our first word may always be your gift of love and peace.
From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
Some Thoughts

We begin here in the same way that we began with last Sunday’s Gospel from Luke. Jesus sends out before him messengers. This time he is sending out seventy. The harvest is rich says Jesus. Pray for help in the harvest.

I cannot help but imagine this text without thinking of Moses’ seventy elders who go with him to the mountain. While I do not intend to question the number I cannot help but think this is an important story to be included in the Gospel account because of this very fact. It is important to the theme of Jesus as the great high priestly prophet that he is compared with Moses, not just in deeds as in our last few weeks of reading, but here in action of disbursing authority and replicating and multiplying the proclamation of the Good news.

We can see immediately that previously in our text, Jesus sent the twelve to preach and heal, the messengers to prepare hospitality, and the seventy to do both!

Just as we remember this prophet and the prophets work makes orphans of family members and homeless those who have houses, so here we see that those who follow and undertake this work are sent out for the good work of harvesting and will for their efforts place their lives in danger.

He tells them what to take with them and what to leave behind. The message here seems to be travel light and carry with you the providence of God.

This mission is in the hostile land of Samaria and this cannot be overlooked. They are to be careful and remember they are ministering in a place that will not be welcoming to messengers sent from a prophet of Jerusalem…even if it is in Jerusalem where he will meet his death.

Nothing less than the kingdom of God is going with them, the very same message that has traveled as a mantle with Jesus’ every word. Now they are to carry it, and where it is accepted there will be peace. The kingdom is here and where it is there is peace for those who choose to live their life within its expanding territory.

Wipe off the dirt when they don’t accept you…leave them be and go. When the Day of Judgment comes they will receive what is due them. Jesus uses a colloquial proverb from his day, “go easier for Sodom.” (LTJ, Luke, Sacra Pagina, 168).

We se here in the verses that follow the them of repentance. And, we understand that where the kingdom is, where the grace appears, where God is truly received there is indeed an automatic work of repentance taken on by the people. Woe to those who do not turn to the Lord.

I think that it would be much clearer if we understood that the messengers, these seventy, were actually to do the fire bombing Jesus speaks about. But we must remember from last week’s reading, Jesus carefully instructs those who go before him to stay away from this work. Will there be judgment? The answer is clearly yes. Are we to be the ones to dish it out? Clearly: no. In fact we are to keep focused on the mission. We might remember the plough imagery from last week. We are to keep moving, dust our feet off. True enough…woe to Chorazin…but keep moving…keep proclaiming the Gospel message.

Then Jesus talks about Satan’s fall as he hears of the work his disciples have been doing. This is great news. But don’t let the news of the good work be what drives you forward. Jesus again redirects our attention. It is not the winning or the loosing, the success of the mission, or the fact that they seem to be doing good work that is important, it is rather that they are citizens in the reign or kingdom of God and they are fulfilling their citizenship by ministering in God’s name.

A new beatitude is added to our list. Blessed are those that see and those that hear. Blessed are the ones who can experience and the reign of God in a very real way. While scholars seize on the seeing and the hearing, it is interesting to me in the pericope to note that there is also a part of this saying which is the desire fulfilled. There are many Jesus says who desired to experience the kingdom. They do. So, indeed, blessed are the ones who see and hear of the kingdom. Perhaps, blessed are the citizens of this new kingdom and blessed are they that repent and are able to dwell within its boundaries.

The journey to Jerusalem is the unfolding of Jesus’ sermon on the plain. There is a declaration of woe says Luke Timothy Johnson and then a blessings, here in the alternating action, conversation, witnessing, and teaching we see Jesus’ reign of God unfold. (LTJ, 171)

It is clear that Jesus sees the Samaritans as outcasts of the people and that we are seeing in his own ministry the very essential ingredients to the life and work of the church. If we are a mission of Jesus Christ, the “seventy” sent out into the world, then we must measure our success not on the results of our work, but on these qualities expressed in today’s Gospel.

On a scale of 1 to 10 our does our community score on the following essential ingredients in Luke’s Gospel?

Do we send out people to actually do work?

Do we give them instruction on what to do, what to take with them, and what to expect?

Do we focus on the judgment that is coming? Do we relish shaking the dirt from our feet? Or are we focused on the Good News?

Do we talk about our mission experiences?

Do we travel along with Jesus in the reign of God, as citizens concerned for our brothers and sisters? Or do we act as if we have already arrived?

Blessed are the ones who see and blessed are the ones who hear.

The Lambeth Bible Study Method

This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.

Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question

Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.

1. One person reads passage. This person then invites a member of the group to begin the process.

2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.

3. Each shares the word or phrase until all have shared or passed using the same invitation method.

4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.

5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.

6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.

7. Each person responds to the questions, "What does God want me to do, to be or to change?"

8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.

9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”

Mapping Contents and Themes of Luke's Gospel

Introduction
What follows is a brief introduction to the contents and themes of the Gosopel of Luke. You can download a PDF of this teaching here.

One volume or two?
Like many scholars it is my belief that the Gospel of Luke is the first volume of a two volume work. Luke's Gospel and Acts take up more than 1/3 of the New Testament, so this particular Gospel plays a large part of our understanding of who Jesus is and how the earliest gentile followers understood his mission.

The prologue to Acts is a summary of Luke’s Gospel, and a great place to begin if you are interested in the cliff notes.

Luke Timothy Johnson writes, “The volumes are joined by an intricate skein of stylistic, structural and thematic elements which demonstrate convincingly that the same literary imagination was at work in both.” (LTJ, Luke, I)

Who wrote this Gospel?
Luke, follower of Jesus and partner with Paul, is the person identified in the work of patristic writers, (earliest Christian theologians) and in the letters of Philemon (24), Colossians (4.14) and 2 Timothy (4.11).

Early collections of Christian writings, like the Muratorian Canon, also mention that Luke traveled with Paul. For instance:

“The third gospel according to Luke. After the ascention of Christ, Luke, whom Paul had taken with him as an expert in the way (teaching), wrote under his own name and according to his own understanding. He had not, of course, seen the Lord in the flesh, and therefore he begins to tell the story from the birth of John on, insofar as it was accessible to him” (Muratorian Canon lines 3-9)

The “we” passages in Acts, are written from a first person perspective. This leads many to believe they are written from the vantage point of an eye witness, leading credence to the idea that the author traveled with Paul. These passages are: Acts 16:10-17, 20:5-15, 21:1-18, 27:1-28:16. (LTJ, Luke, 2)

Some say that would make the author too old. There is nothing to preclude a person from having traveled with Paul at age 20 in the year 50, to writing the Gospel in the year 80. Most mainstream scholars place the date of the Gospel of Luke around 70-80.

Some scholars question why Luke doesn’t include the letters of Paul or mention their existence in Acts. Still others aren’t so sure that there are not remnants of the Gospel of Luke in the Pauline letters.

Where do we get the tradition that Luke was a doctor? Eusebius thought he was a doctor from Antioch. And, Col 4, 14, Phlm 24, II Tim 4:11 testify that he was the beloved physician.

To Whom is Luke writing?
Both Luke and Acts are written for the same reader, Theophilus. Scholars believe that Theophilus might have been a new Gentile Christian or the benefactor of the two literary masterpieces. In my mind what is clear is Luke's intent on instructing those who follow Jesus. I have always believed that this reason is why Luke makes a wonderful first Gospel to read as it can help anyone come into contact with Jesus and provide direction and instruction on living a life that follows Jesus.

Luke is well educated, as his arguments and structure within the text demonstrate. He is most certainly a Greek – speaking author, and writing for a Greek – speaking reader. Leading us to believe his community was most likely very similar.

His first readers were Christians. As it says in 1.4, Luke is writing to confirm teachings already held by his readers.

Most of all Luke was a story teller. His intent is story telling, to tell the story of Jesus. He weaves a wonderful tapestry of conversations, events, and miracles along the way to Jerusalem. Luke is certainly an apologetic writer on behalf of the Gentiles. His view of the Empire is also without malice. This gives the tale quite a different reading than Mark’s Gospel for instance for instance.

Some recent scholarship invites speculation that perhaps Luke was writing not only an apology for Christians in general but an apology for Paul’s ministry specifically.


Prophetic Theme
Luke has a prophetic message for the Christian church today. Luke’s Gospel shows a Jesus lifting up the eyes of the people (mostly Gentiles) to see the coming kingdom and to prepare and work for its coming. In the midst of our own worries and church struggles we too need to have our eyes lifted up to the work of God in the restoration of creation.

The prologue leads into the first major section of the Gospel 1:5-4:13. This section moves through the historical antecedents: announcements of the birth of John to the baptism of Jesus, Jesus’ ancestry and his temptation. This section sets the stage that Jesus is himself the one prophesied, the Son of Man, to come and bring the Kingdom of God.

The second section of the Gospel is from 4:14-9:50, it is Jesus' ministry and mission to Galilee. These healings and this action move the reader from the first recognition of the disciples to the confession of Peter the second passion prediction. It also holds major teaching moments on topics such as the Sabbath, the sermon on the plain, and the parable of the sower. This is a very rich section.

The third section is from 9:51-13:30, and it is marked by Jesus beginning his journey to Jerusalem. We have the sharing of mission with the disciples in this section and sending out of the 70. This section holds a number of teachings on the nature of discipleship. Guidance on preparation for the judgment are given by Jesus to both disciples and people alike.

The fourth main section is 13:31-19:27, begins after the teaching to disciples and people and we see a marked and steady march to Jerusalem. This section has the most Lukan material. And, it is in this section that we see Luke’s particular vision of Jesus and how he lays the stage for the story of Acts. It is a major teaching section on discipleship with material dealing with: Jesus need to go to Jerusalem, sitting at table, parables of tower-builder and warrior, parables of lost sheep and lost coin, and the two sons, instructions on attitudes towards earthly goods, the parable of the unjust householder, how to deal with offense, reconciliation, faith, obligation and the blessing children. This section concludes with Zacchaeus almost as an exclamation point to the whole section on discipleship.

The fifth section is 19:28-24:53 where we arrive at Jerusalem and we see the actions unfold as prophesied. We have the last supper and arrest on the Mount of Olives, to the account of the crucifixion and the Easter message of the empty tomb. This last section sets the foundation for Acts. (1.1-1.14)

The Prophets
The Gospel of Luke is a book about the Holy Spirit. It is about the prophetic voice of Jerusalem foretelling through the power of the Holy Spirit the coming of the Messiah, the Son of Man. It is the story of how the Holy Spirit brings about the history of Jesus, who himself will be a great prophet of the Kingdom of God, and who will provide the Holy Spirit that those who follow him may work for the realization of the Kingdom of God in this world.

The apostles are seen as prophetic, these first followers of Jesus are men of the Holy Spirit, filled and empowered to be bold in their proclamation of the Good news and the Word of God. They are witnesses. They work signs and wonders themselves. They preach and perform these wonders among the people.

Jesus is a prophet like Moses. Luke makes major changes in the Joel quote from Peter in Acts (Acts 2:17-21). The changes he makes to Joel 2:28-32 in Peter’s speech. These changes are: after these things in Joel to in these last days. This appears to define the Pentecost moment as an eschatological event in and of itself. He adds the words, “and they shall prophesy” in verse 18, accentuating the prophetic character of the Spirit. And, he adds the words “sings on the earth below” in verse 19, tapping in to the signs and wonder imagery of Luke and in keeping with the idea that with Jesus’ birth a major event occurs that begins the revelation and realization of the kingdom of God in this world.

Luke hangs a great deal of this idea that Jesus himself was a great prophet upon the a passage from Deut 34:10-12. For Luke he believes that this particular passage reveals to the faithful that the the Holy Spirit is speaking specifically of Jesus. There has not arisen a prophet since, or in Israel, like Moses, whom the lord knew face to face, none like him for all the signs and wonders which the Lord sent him to do in the land of Egypt…and for all the mighty power and all the great and terrible deeds which Moses wrought in the sight of all the people.

The people of Luke's time were people in expectation. They believed that God was going to “raise up a great prophet.” Luke recognizes Jesus as the great prophet and his resurrection takes on even greater meaning in this light. We see Peter in Acts 2:22-24 referring to Jesus in just this way:

“Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst….this Jesus you crucified…but God raised him up.” (LTJ, Luke, 18)

If we hold on to this idea that Jesus is like Moses in the eyes of Luke and we turn again to Acts 7:35-37 we see perhaps a view of the parallel of lives lived.

“This Moses, whom they refused, saying “who made you ruler and judge?” God sent as both ruler and deliverer by the hand of the angel that appeared to him in the bush. He led them out, having performed wonders and signs in Egypt and at the Red Sea an in the wilderness for forty years. This is the Moses who said to the Israelites, “God will raise up for you a prophet from your brethren as he raised me up.” (LTJ, Luke, 18ff)

We cannot know if Luke’s idea of who Jesus was informed his idea of Moses, or the other way around. What is clear is the powerful imagery being used in the telling of this Gospel story for the purpose and empowerment by the Holy Spirit of God’s church.

What is important is the reality that in the Gospel of Luke we have a pattern of authority rooted in the Holy Spirit that follows the succession pattern of Moses. Jesus is a prophet like Moses. Jesus was not simply raised up because he was chosen; Jesus for Luke is the Lord of the Resurrection. Moses received and gave the living words to the people, but Jesus receives the Holy Spirit from God and pours it out on his followers. (LTJ, Luke, 20).

Other Themes
The Prophetic theme is not the only theme in the Gospel. Luke has a positive understanding of the world and history, the lost, the word of God, and conversion.

Affirmation of the World
To affirm the world and culture is not to mean that everything goes. The prophetic imagery leads to very clear religious expectation on social values. We see this especially in the section on discipleship and teaching about how to live life as a prophet of Jesus. (Third and fourth section described above.) Luke pays attention to women, outsiders of all kinds, the poor, and those in need.

The Lost
The prophetic work of the kingdom and its partners in ministry, their lives, and discipleship living in Luke is not given for the destruction of the wicked – but for the saving of the lost. Luke amplifies more than any other gospel the sense that this is Good News. Jesus is philosopher and king, he is savior too, bringing salvation, through signs and saving acts. This theme of salvation, the saving of the lost, is the theme of parables after the teachings on discipleship and daily living. Why do we do these things? To find the lost, comes the answer.

Word of God leads to Conversion
The Word of God is powerful in Luke’s Gospel. It is alive in the people and in their prophetic actions, and in the prophetic actions of Jesus.

Conversion and the disciples’ response are the last two major themes. “God’s restored people answer the challenge of his visitation with fruits worthy of repentance (Luke 3:8, Acts 26:20. People who hear the word are converted, by their turning around, their metanoia, literally their facing a different direction (away from worldly values to kingdom values). The followers of Jesus respond with faith, which for Luke is defined by hearing the word and patient endurance. It is not a momentary decision but a journey, it is a response daily. This is nurtured by faith in Luke’s Gospel. And, this work changes the way we live our lives. Following Jesus means that we change our social behavior to imitate God. Luke Timothy Johnson writes, “The opening of home and heart to the stranger is explicitly connected to the theme of accepting or rejecting the prophet. Luke provides concrete examples of the proper response of hospitality in Luke 10:38 and Acts 16. In the same way, as the Messiah showed leadership as a kind o table-service, so is leadership in the messianic community to be on of service spelled out in the simple gestures of practical aid.

The Road Map to the Gospel of Luke

When preparing to read through a Gospel it is good to see the landscape of the text. Here is a great road map to see the journey of Jesus and his followers through the Gospel of Luke.

The sections are according to Luke Timothy Johnson (Luke, Sacra Pagina, 1991.)
Descriptions by Werner George K├╝mmel (Introduction to New Testament, trans. Kee, 1973.)

The prologue
1:5-4:13
Chs. 1-2: names and places of origin of Jesus; genealogy of Jesus (1:1¬17); birth and naming of Jesus (1:18-25); homage of the Magi in Bethlehem (2: 1-12); flight to Egypt (2: 13-15); slaughter of the children in Bethlehem (2: 16-18 ); return from Egypt and residence in Nazareth (2: 19-23). 3: 1-4: 16: preparation for the activity of Jesus: John the Baptist (3 :1-12); baptism of Jesus (3:13-17); temptation of Jesus and residence in Capernaurn (4:1¬3) .

The second section
4:14-9:50
4:17-16:20. After the account of the call of Jesus' first disciples (4: 18-22) and his first teaching and healing activity (4:23-25), portrayal of his action through word (5-7: sermon on the mount) and act (8-9): ten miracles, interrupted by conversations (8: 18¬22; 9:9-17): healing of the leper (8:1-4); healing of the servant of the official from Capernaum (8: 5-13), of Peter's mother-in-law and of many sick (8: 14-17); dismissal of unsuitable followers; stilling the storm (8 :23-27); healing the Gadarene demoniac (8:28-34), of a lame man (9:9-13); question of fasting (9:14-17); healing of Jairus' daughter and of the hemorrhaging woman (9:18-26), of two blind men (9:27-31), and of a mute demoniac (9:32-34).


The third section
9:51-13:30
Conversations follow in Chs. 11 and 12, framed by the discourses of Chs. 10 and 13 and introduced by a new description of the teaching and healing work of Jesus (9:35-38). Sending out of the twelve and address to the disciples: instructions for the mission; words concerning the fate of the disciples; warning about fearless confession and suffering (10: 1-11:1); Jesus and the Baptist (11: 2-19); pronouncement of woe on the cities of Galilee (11:20-24); shout of joy and summons of the Savior (11:25-30); conflict conversations with the Pharisees (Sabbath conflict; defama¬tion of Jesus as being in league with Beelzebub, demand for signs) 12:1-45; the true relatives of Jesus 12:46-50; seven parables of the kingdom of God (Sower, with explanation; mustard seed, leaven; treasure; pearl; fishnet) 13 :1-30.

The fourth section
13:31-19:27
Jesus’ rejection in Nazareth is found in (13:31-58). Then follows a series of reports which show Jesus as itinerant, beginning and ending with the question who Jesus is (14: 1-16 :20) : Herod's opinion about Jesus (14: 1-2); arrest of the Baptist (14:3-12); feeding of the five thousand (14:13-21); Jesus' walking on the lake and Peter's sinking (14:22-23); healings in Gennesaret (14: 34-36); discourse on clean and unclean (15: 1¬20) ; Jesus and the Canaanite woman (1 5:21-28); healings of the sick (15:29-31); feeding of the four thousand (15:32-39); de¬mand for signs (16:1-4); warning about the leaven of the Phari¬sees (16: 5-12); Peter's confession at Caesarea Philippi (16: 13 -20) . 16:21-25:46. First prediction of the passion (16:21-23) ; sayings about the sufferings of the disciples and the coming of the Son of man (16:24-28); transfiguration and conversation about the return of Elijah (17:1-13); healing of the epileptic boy (17:14-21); second passion prediction (17:22-23); question about the temple tax (17:24-27); discourse on discipleship (sayings about behavior toward the "little ones," about offenses, about behavior within the community, parable of the roguish servant, 18:1-35); conversations about marriage and divorce (19: 1-12); blessing of children (19:13-15); the rich young man (19:16-26);

The fifth section
19:28-24
We begin this last section with a teaching on the reward for following Jesus (19:27-30); parable of the workers in the vineyard (20:1-16); third passion prediction (20:17-19); Jesus and the sons of Zebedee (20:20-28); healing of the two blind men near Jericho (20:29-34); procession toward Jerusalem (21:1¬11); cleansing the temple (21:12 f); homage of the children in the temple (21:14-17); cursing of the fig tree (21:18-22); ques¬tion of authority (21:23-27); parable of the dissimilar sons (21:28¬32), of the evil vineyard-workers (21:33-46), and of the royal marriage (22:1-14); question of the Pharisees about the tribute money (22:15-22) ; question of the Sadducees concerning the resurrection (22:23-33); question of the Pharisees about David's son as Messiah (22 :41-46); discourse against the Pharisees and scribes, including seven woes (23:1-36); lament over Jerusalem
(23:37-39). Eschatological chapters: 24-25; destruction of the temple (24:1f); warning signs of the End (24:3-14); the great tribulation (24:15-28); the parousia of the Son of man (24:29¬31); determining the End (24:32-36); parables of the flood, of the watchful master of the household, of the faithful and slothful servants, of the ten maidens, of the entrusted talents (24:37-25: 30); prediction of the judgment of the world by the Son of man (25:31-46).

Conclusion: Passion Narrative and Resurrection Report 26:1¬
28:20. Passion narrative (26:1-27:56): decree of death (26:1-5); anointing in Bethany (26:6-13); Judas' betrayal (26:14-16); preparation of the Passover (26:17-19); identification of the be¬trayer and institution of the Lord's Supper (26:20-30); prediction of the denial, Gethsemane, capture of Jesus, hearing before the high council, denial of Peter (26: 31-75); handing over Jesus to Pilate, death of Judas, proceedings before Pilate, condemnation, mocking, way to Golgotha, crucifixion and death of Jesus (27:1¬56); burial (27:57-61); guard at the tomb (27:62-66). Resur¬rection report (28: 1-20): message of the resurrection at the empty tomb (28:1-8); appearance of the risen Lord to the women (28:9 f); the Jewish lie about the theft of the body of Jesus (28 :11-1 5); final word of the risen Lord to his disciples on a mountain in Galilee: command to evangelize and to baptize (28: 16¬-20).