2 PENTECOST A
June 26, 2011

Pastor John F Hagberg

 

Word    Matthew 10:40-42

Jesus said, "Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me. Whoever welcomes a prophet in the name of a prophet will receive a prophet's reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous; and whoever gives even a cup of cold water to one of these little ones in the name of a disciple--truly I tell you, none of these will lose their reward."

 

Meditation “In His Name”

Sometimes pastors proclaim truth. Sometimes they say what people want them to say. Jeremiah and Hananiah were two such preachers. Jeremiah proclaimed that it was God’s will that Babylon conquer Jerusalem. Hananiah proclaimed that God would not let that happen. Jeremiah carried a yoke in public as symbol of Babylonian domination. Hananiah removed the yoke and broke it in public. The people cursed Jeremiah and tried to kill him. They praised Hananiah, but two months later, he was dead. Jeremiah believed he was speaking the word of God, but he had no evidence that he was right. The only thing Jeremiah could say was “Wait and see.”

 

I have tried to be a faithful preacher like Jeremiah, but sometimes you would have preferred Hananiah. I believed that hospitality was at the heart of this congregation, and we became a welcome place for divorced people and those who     suffer from the disease of alcoholism. We continued to welcome a variety of people, and I thought we were ready to openly welcome gay and lesbian people. Some of you were ready and some of you were not. We wrestled with Reconciling in Christ, a biblical term that sadly became loaded with negative connotations. We compromised and began to use such statements as “In Christ, our calling is to receive all.”  Some of you are uncomfortable with that. I believe that I was being faithful to the Gospel in pursuing a Reconciling in Christ designation, but like Jeremiah, there is no solid evidence that I am right. We can only wait and see.

 

I do believe that there are two distinct trends for congregations to follow in this  culture: becoming a gathering of like minded people who want their beliefs confirmed or becoming a gathering of people in whom the labels of the world disappear in the mystery of the sacraments, a oneness in Christ in which the old ways are drowned in Baptism and a new community rises in Holy Communion. I believe that Jeremiah would chose the way of sacramental mystery. Jeremiah would have understood the cross, which is at the heart of sacramental mystery. Hananiah would not have understood the cross at all.

 

In Matthew’s gospel, Jesus speaks about a cup of cold water. He is speaking about hospitality. There are those who would say that we should be ready to offer that cup of cold water to all people, that all should be welcome in this place. But not so fast. Jesus is not talking about the cup of cold water that you share with others, he is speaking about the cup of cold water given to you by someone you do not know, someone who may be very different from you. As he sends his disciples out in mission, Jesus offers no guarantees for them, just a promise that those who receive a disciple bearing the name of Jesus will receive the blessing of Christ’s presence. And here is a crucial distinction: only those who know what a cup of cold water tastes like, will share a cup of cold water with others. Only those who have tasted the Bread of Life will share daily bread with others. Only those who have been forgiven a greater debt will forgive someone else. Only those who have been in the presence of God will be a holy presence to others. Only those who have been graciously welcomed will welcome the stranger with grace.

 

The future is naturally filled with anxiety of the unknown. In our anxieties, we are easily tempted to desire Hananiah’s preaching, which tells us what we want to hear. It may well be that the word of the Lord sounds more like Jeremiah, something you may not want to hear. Wait and see. I have tried to be faithful to the Gospel and lead you in building a place where all are welcome, a place of joy and thanksgiving, mercy and compassion, a place where the cup of cold water is offered. And now I will stop talking and trust Christ’s presence in bread and wine to offer a cup for you and to complete what I have done, in his name.

 

Prayer

O God, you direct our lives by your grace, and your words of justice and mercy reshape the world. Mold us into a people who welcome your word and serve one another through Jesus Christ, our Savior and Lord.  Amen

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Preaching in the Year of Matthew, 2010-2011
Pastor John F Hagberg

WISE MEN FROM THE EAST

A New Lutheran Perspective on Preaching During the Year of Matthew
Pr John F. Hagberg   October 2010

 

INTRODUCTION

The Gospel of Matthew holds a special place in the life of the Church. The early Christian writer, Papias of Hierapolis, who wrote in the middle of the 2^nd century, believed that Matthew was the first of the Gospels to be written, and that it was written in Aramaic and later translated into Greek. The belief that it was the first Gospel written explains why it comes first in the Canon. For many centuries, Matthew has been assumed to be the first gospel written and the preferred Gospel in the life of the Church. In the old, one year lectionary of the Lutheran tradition, the gospel reading for 22 Sundays and major festivals were from Matthew.

 

Present scholarship assumes that Matthew was not the first gospel written. Most theories place the writing of Matthew sometime between 80-90 CE. A variety of theories exist as to the location of Matthew’s original audience. Among the most common: somewhere in Syria, perhaps with significant Jewish influence. Warren Carter in Matthew and Empire argues for Antioch as the location of Matthew’s congregation. It is assumed that Matthew had the text of Mark in hand and added other material shared in common with Luke (Q) as well as his own original material. The changes Matthew makes to Mark’s story and his outline offer significant insight into the purpose/agenda of Matthew. The ways in which Matthew uses material differently from the way Luke uses the same material provide additional insights. The preacher would do well to make note of these situations. Matthew uniquely shapes and uses his characters to tell his story. The characteristics of disciples and religious leaders are not entirely accurate historically, but serve the overall agenda of what Matthew wants to say about the activity of God in Jesus.

 

Matthew is a story of conflict, conflict between Jesus and the religious leaders of Israel. Daniel Patte, among others have proposed this theme of conflict. According to Carter, the issue for Matthew’s audience is conflict with the Roman Empire. The religious leaders have been retained by the Romans to maintain control and have become the targets of Matthew’s opposition, but the real power at issue is Rome. The conflict is hinted at in the opening chapters of Matthew as Herod attempts to kill the infant king, but does not come to a head until the last half of the story. According to Matthew’s Jesus, the religious leadership has lost their authority as leaders of God’s people, a role that Jesus is now assuming. They, in turn, question Jesus’ authority and see him as a threat. Jesus is arguing for a righteousness that exceeds that of the religious leadership, who are comfortable in rituals and other outward observances of faith rather than the “weightier matters of the law: justice and mercy and faith.” (see ch. 23). This greater righteousness becomes the foundation of Jesus’ call to discipleship and the formation of disciples.

 

OBJECTIVES

This presentation intends to provide an introduction to preaching during the year of Matthew by:

Ø  Outlining significant Matthean themes

Ø  Considering a new paradigm demanded by a post-Christendom world

Ø  Pondering the possibilities offered by Eastern Orthodox theology to a new Lutheran approach to Matthew

Ø  Identifying ways in which Matthew’s gospel can contribute to a proclamation of Luther’s Theology of the Cross

Ø  Reviewing the use of Matthew in Cycle A of the lectionary (2010-2011)

 

  

MATTHEAN THEMES

Immanuel- God with us  (Kingdom of the Heavens has come near)

1:23     "Behold, the virgin shall conceive and bear a son, and they shall name him Emmanuel, which means, "God is with us."

18:20   “…For where two or three are gathered in my name, I am there among them."

28:20  …and teaching them to obey everything that I have commanded you. And behold, I am with you always, to the end of the age."

 

Matthew follows Mark in recording the beginning of Jesus’ ministry in the words, “From that time Jesus began to proclaim, ‘Repent, for the kingdom of heaven has come near.’” (4:17) Matthew also puts these words on the lips of John the Baptist in 3:2. The nearness of the kingdom of the heavens is also the good news that the twelve are to proclaim as they are sent out in 10:5 ff. While Matthew’s account of Jesus’ baptism does not suggest a new paradigm as vividly as Mark, the heavens are opened as the Spirit of God descends upon Jesus. The point is that God is no longer “up there” but is now with us, embodied in the ministry of Jesus. The phrase, “kingdom of heaven,” or literally “kingdom of the heavens,” is one way that Matthew speaks about God with us. It is first of all a present reality in the presence of Jesus and the disciple community he gathers around him. The future promises of the beatitudes in chapter five are framed with the phrase “…theirs is the kingdom of the heavens.” (5:3, 10) Repentance, a new attitude is required because God is now with us. That presence will continue until the completion of the age. We would do well not to assume that the mountain of chapter 28 is a place of ascension. That is Luke’s gospel. Jesus continues to be with the church in Matthew’s gospel, albeit it a presence that is often hidden in the least and the unlikely. The mountain is better understood as a place of revelation, in this case, where God discloses a new paradigm- Immanuel.

 

Five Sermons of Jesus

1) Ch. 5-7  The Sermon on the Mount: Jesus teaches about the greater righteousness required in    the Kingdom of heaven.

2) Ch. 10   The Missionary Sermon: Jesus sends the disciples out to preach and to heal, but not to             teach.

3) Ch. 13  The Secrets of the Kingdom: Jesus uses parables to teach the disciples about the           nature of the Kingdom. The intent of the parables is to include some and exclude others.

4) Ch. 18   Life Together: Jesus instructs the disciples on the use of power and the means of         reconciliation within the community.

5) Ch. 23-25  End Times: Jesus readies the church for the fulfillment of the Kingdom of Heaven

 

New Covenant (Jeremiah)

The new covenant envisioned by Jeremiah (“Behold the days are coming… for I will forgive their iniquity, and remember their sin no more.” 31:31-34) is fulfilled in Jesus. The Old Covenant, proclaimed ineffective by Jeremiah, is embodied in Matthew’s gospel by the religious leaders, none of whom are worthy characters in Matthew’s eyes. (Example: Joseph of Arimathea is not a member of the Council in Matthew. He is in Mark.) Matthew employs Jeremiah in the lament of 2:18 (A voice was heard in Ramah, wailing and loud lamentation…) and again in the Last Supper scene where Matthew adds the words “for the forgiveness of sins” to the words Jesus spoke with the cup, and in the reference to 30 pieces of silver and a potter’s field (27:9-10). When Jesus forgives the sins of the paralyzed man in 9:1-8, the scribes accuse Jesus of blasphemy. Matthew’s gospel suggests that Jesus’ death on the cross accomplishes more than the  forgiveness of sins. He died on the cross because he forgave sins and to complete “God with us” in his death. The community that Jesus gathers in his name is a community in which forgiveness is an integral part of the community’s maintenance. (See chapter 18) 

Little Believers

Rather than the phrase, “you of little faith,” I would argue for a translation of “little believers.” The phrase occurs in 6:30 in the context of words on anxiety, in 8:26 as the boat is sinking, in 14:31 as Peter is sinking after his attempt to walk on water, in 16:8 as disciples are distracted about bread, and in 17:20 at the inability of the disciples to cast out a demon. (Note: the construction of the phrase in 17:20 does present a problem to the “little believer” translation, literally “the little believer of you” – other manuscripts contain the word “unbeliever.”)  Matthew tends to see the disciples in a more positive light than Mark does. In every case mentioned above, Jesus takes time to teach and encourage disciples. Other texts also support a more positive approach. For example, it is the mother of James and John who asks Jesus for positions of privilege in the kingdom (21:20) and not James and John themselves as Mark tells us. When the disciples wonder about bread in 16:5 ff, they are taught by Jesus so that they understand, unlike Mark 8 where the disciples’ understanding remains a question. Following his confession that Jesus is the Messiah, the Son of the Living God, Peter is not simply chastised for being in the way, he is also the rock upon which the church is built and is given the keys of the kingdom (ch 16).

 

Community

The community of disciples is formed, equipped and sustained by Jesus Christ-Immanuel. One of the five sermons in Matthew (ch 18) is devoted to maintaining that community, especially by means of the process of forgiveness. Jesus makes sure disciples get the message, whether in parable or in a situation of confusion. The community has room for the least of the world (see 4:23-5:1) and makes sure that “little ones” (10:42; 18:6,10,14; 19:13,14) are cared for and not mistreated. This community will include all people, but there is also a responsibility that accompanies the privilege. The road is wide, but the gate is narrow (7:13). All are welcome to come to the banquet, but there is a responsibility for acting appropriately once there (22:1-14)

 

Doubt

The word “doubt” (distazw) appears twice in Matthew. The word suggests a distraction of focus, as if standing between two alternatives. Peter doubts in 14:31 as he “looks at the wind” as he is walking on the water toward Jesus. He sinks because he is distracted. The disciples in 28:16ff gather on the mountain in Galilee worshiping and doubting the presence of the resurrected Christ. Most translations have inserted the word “some” into the text because in Western Christianity in general and American Christianity in particular, doubt has been understood to be the opposite of faith and therefore something to be avoided. The experience of God with us in Jesus Christ is one of worship and distraction by the world around us.

 

Earthquakes

The new paradigm of Immanuel shakes the powers that be. Matthew reports that there was an earthquake at sea (?) that caused the disciples to become afraid as the waves swamped the boat (8:23 ff). As in Mark, the voyages of Jesus and the disciples represent a journey into new territory, in this case the contact with and inclusion of Gentiles. As Jesus dies (27:51ff), the earth quakes and tombs are opened in a “resurrection preview.” The tearing of the Temple curtain (access to God!) is amplified by the quaking of the earth. It is an earthquake (28:2) that rolls back the stone from the tomb. The resurrection of Jesus Christ is the ultimate shaking of the powers that be, amplified by the fact that the guards at the tomb, manifestations of the awesome power of Rome, also quaked and became like dead men.

 

Greater Righteousness

“Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (5:20) Kingsbury calls this “greater righteousness.” Disciples are called to be perfect, or in other words “complete,” as God is perfect/complete (5:48). One means of completion is the direction to sell possessions given to one seeking eternal life (19:21). Another example of the greater righteousness is found in the phrase, “mercy, not sacrifice.” (9:13 & 12:7). Jesus uses this phrase in response to Pharisees’ comments on Jesus’ violation of Torah. There was a religious debate at the time as to what was the heart of God. What does God want from us? One faction said that God wants obedience to Torah, the keeping of the commandments and the performance of rituals and sacrifices when the commandments were broken or when the commandment simply called for a ritual of a sacrifice. The other faction, following the prophetic witness of Jeremiah and others (see New Covenant above), said that the heart of God is mercy and compassion. As Jesus responded to Pharisaic questions about his observance of Torah, this phrase from Hosea 6 places Jesus on the side of mercy and compassion. Mercy and compassion are at the heart of this greater righteousness, an image related to Jeremiah’s promise of a righteous branch (Jeremiah 23:5-6). In chapter 23, woes to scribes and Pharisees are yet another example of the preference of mercy over the minutia of the law.

 

Judgment

There is definitely a theme of judgment in Matthew, most often found in the phrase, “weeping and gnashing of teeth.” (8:12, 13:42, 13:58, 22:13, 24:51, 25:30) Traditionally this judgment is seen as happening in the after life. A second look at the texts may suggest that the judgment happens in this age. In 8:12, 22:13 and 25:30, the offender is cast into the outer darkness, where there is weeping and gnashing of teeth. Outer darkness need not be an eternal consequence, just the darkness of being apart from the community of salt and light (5:13-14), not unlike a child who is sent to their room with weeping and gnashing of teeth because they cannot behave properly at the dinner table. In 13:42 and 13:58, the offender is cast into a furnace of fire, which does invite an interpretation of eternal consequence. Yet because the offender in each case is described in unchangeable terms (weeds and bad fish), the punishment would suggest something for those who would never have made it into the community anyway, those who are definite enemies of the community. The book of Revelation contains a similar sense of judgment. In 24:51, the offender is cast out with the hypocrites, a similar situation to the outer darkness mentioned above and not necessarily an eternal consequence. Paul (I Corinthians 5:5) tells the community  that “you are to hand this man over to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord.”  Chapter 18 contains several images of judgment, woe…eternal fire…be to you as a Gentile and a tax collector, tortured… yet the movement of the chapter is toward maintaining community. Whatever it takes to forgive. Whatever it takes to keep a brother or a sister. Again, the punishment is being apart from the blessings of the gathered community. The parable of the sheep and the goats in chapter 25 is a powerful image of judgment and does mention eternal punishment and eternal life. The translation of aiwnion is crucial. Does it mean in eternity after death? Or does it simply refer to this age. If it is the latter, then the image of the anguish of being outside the community would apply here as well. 

 

 

MATTHEW IN A POST-CHRISTENDOM WORLD

Stanley Hauerwas, William Willimon, Douglas John Hall and others have argued that we live in a post- Christendom world. Christendom, which began with Constantine and the legalization of the church, created a culturally established environment for the church. Bishop and king coexisted in a shared authority over the world. A simplified description of the arrangement was that the king took care of this world and the church was responsible for life after death. This arrangement, however, did not prohibit either party from attempts to gain the upper hand over the other. The struggle for supremacy ebbed and flowed throughout the centuries. In a simplified distinction, the questions of life that the church was given to answer were- Is there life after death? How does one get there? Western Christianity (Rome, as well as the various traditions that arose out of the Reformation and the American experience) followed Augustine’s lead and developed what is essentially a law court model. God is the judge. Satan is the prosecuting attorney. Jesus is the defense attorney. In this court, one is guilty until proven innocent. Jesus’ job is to secure a not guilty verdict for the defendant. Each denomination or tradition has its own twist on how Jesus does that and what role the defendant plays, but it is the same spiritual concern in each. The world view implied is that we are down here and that when we die, we get to go “up there” if we receive our not guilty verdict.

 

Christendom was significantly influenced by the Enlightenment and the rise of literature, arts, science and technology. In spite of all of the benefits of the Enlightenment to the life of Western Europe and its colonies, there were some challenges to the faith, particularly in the content of faith itself. According to Marcus Borg in his “theological novel” Putting Away Childish Things, faith prior to the Enlightenment was understood in terms of relationship, intimacy and community. Post-Enlightenment faith came to be understood in terms of doctrines, ides and opinions about God. That change also contributed to a growing individualization of faith, leaving behind the relational, communal focus of scripture. In a biblical understanding of faith, to believe is to belove, according to Borg.

 

As Christendom began to crumble in the aftermath of World War I, a war which many historians believe was not really ended until Europe was ravaged by World War II, the church lost authority and credibility in Western Europe. The disintegration of Christendom made it to North America in the chaos of the 60’s as Time magazine proclaimed “God is Dead” from its cover. The church gradually found itself on the edge of society and culture rather than at its center. Many lamented this loss of power. Some tried to hold on to the privileged position of the church. Some congregations and denominations still try hard to recreate or hold on to their notion of Christendom.

 

According to Warren Carter (Matthew and Empire), Matthew may serve a post-Christendom world well as a word addressed to those who live on the margins and edges of power. Carter maintains that 5% of the population of the Roman Empire benefited from the labors of 90% of the population. Typical of empires, 5% were employed by the empire as “retainers” to control the 90%. The religious leaders of Matthew may be personifications of this 5%. Matthew’s audience would be drawn primarily from the 90%. The theme of Immanuel, God with us, turns the traditional world view of Christendom upside down. God comes down. Mark, as mentioned above, may well have been among the first to proclaim it in his story of the baptism of Jesus. It is a part of Johannine theology in the Word becoming flesh in the gospel of John and the Holy City descending so that God dwells with us in the book of Revelation. Matthew joins these witnesses in proclaiming that God, in Jesus Christ, has come down to us. Rather than figuring out a way to ascend to heaven where God waits for us, the mission of the church becomes one of opening eyes (repentance) to a new vision of God with us, albeit often a presence hidden in the simple and the ordinary, the least and the lowly. “As you did it to the least, you did it to me,” says Jesus in chapter 25, the last teaching moment of Jesus before the passion. That presence remains with the church until the close of the age.

 

The religious question for a post-Christendom world has changed. Rather than-Is there life after death?- the new question becomes- Is there life before death? There will be an end to this age, to this worldly life, but in the meantime, God is with us. Given the powers that be in this world, Matthew offers an alternative way of life located within the community of disciples, the church. In this community, God is present, blessing those who have nothing with promises of healing and wholeness as well as blessing those who have some capacity to empty themselves for the sake of others. (See the beatitudes!) Rather than being a word for the world, the gospel of Matthew can be seen as a manual for equipping disciples for the mission of engaging this world and making new disciples, particularly for the sake of those who are used and abused by empire and the powers that be. Matthew works well on the margins and edges of society. That is precisely the situation of the church in a post-Christendom world.

 

EASTERN ORTHODOX PERSPECTIVES

As a way to approach Matthew with some new perspective, consider the “Magi from the East,” the Eastern Orthodox tradition. Eastern Orthodoxy did not experience the phenomenon of Christendom, perhaps with the exception of Czarist Russia. Orthodoxy has existed for centuries in lands dominated by powers not Christian. Orthodoxy did not experience the Enlightenment. There is a Lutheran connection to Orthodoxy as well. According to Robert Tobias (Heaven on Earth- A Lutheran-Orthodox Odyssey, American Lutheran Publicity Bureau), representatives from the Ecumenical Patriarch were in Germany during the mid 1500’s. (All quotes are from Tobias) “Martin Luther himself had no direct contact with Eastern Orthodoxy, but he held the Eastern church in very high regard.” In his argument with John Eck, Luther cited the tradition of the Eastern church in which “all bishops are equally successors of the apostles.” Luther agreed with several positions of the Orthodox tradition such as the “use of the vernacular in the mass, rejection of private masses, reception of both bread and wine by the laity, freedom of the clergy to be married, rejection of the doctrines of purgatory and of indulgences, and rejection of universal papal jurisdiction.” The Orthodox church was “ancient, apostolic, authentic, and catholic; therefore it was a model for those who desired continuity with the ancient church.” The connection was maintained with the east in order to maintain a connection with the “historic continuity” of the church. The relationship ended in the 1580’s as Lutherans began to measure correctness in terms of the Formula of Concord and with the tendency of the Lutherans to become “rigid, defensive and scholastic.” In our day, there has been a renewal of dialogue between Lutherans and Orthodox, particularly by the Finnish and Swedish theologians.

 

Orthodox teachings that would be a comfortable fit in a Lutheran context would be as follows. (All quotes other than scripture or otherwise noted are from Bishop Maximos Aghiorgoussis in “Orthodox Soteriology” Salvation in Christ- A Lutheran Orthodox Dialogue - Augsburg)

 

The Cross

“In the East, the cross is envisaged not so much as the punishment of the just one, which ‘satisfies’ a transcendent Justice requiring a retribution for man’s sins. As George Florovsky rightly puts it: ‘the death of the cross was effective, not as the death of an Innocent One, but as the death of the Incarnate Lord.’ The point was not to satisfy a legal requirement, but to vanquish the frightful cosmic reality of death, which held humanity under its usurped control and pushed it into a vicious circle of sin and corruption.”

 

“With regard to understanding the sacrifice of Christ on the cross, Orthodox soteriology  does not favor the Anselmian doctrine of ‘satisfaction.’ Instead, it emphasizes the ‘cosmic event’ of the death of the divine hypostasis, the Word-of-God-who-became-flesh, so that another ‘cosmic event,’ that of human failure, sinful condition and death may be reversed.”  This thought is completed in the teaching of theosis, which is addressed below.

In Matthew, Jesus does not die on the cross to forgive sin, he died on the cross because he is Immanuel. His death completes “God with us,” especially in the paradox of his lament, “My God, my God, why have you forsaken me?” Forgiveness happens in the community of disciples whom Christ gathers, especially in the breaking of the bread and sharing of the cup.

 

Sin/Salvation

The image of God in man is a potential to be actualized. Man failed himself by not passing the test of maturity given to him by God. “Being good by nature, man also had to become good by choice.” (Note: this only happens by the work of the Holy Spirit.) The West calls it original sin, the East calls it ancestral sin…the image of God became distorted or tarnished. The personal guilt of the first man belongs to him exclusively. However, the results of his sin are transmitted to the entire human race. One may consider a beautiful piece of silver. Its beauty becomes tarnished when exposed to oxygen. The piece must be polished to retain its original and intended beauty. We are a beautiful work of God, but we become tarnished by exposure to the world in which we live. We need to be “polished,” restored to our original and intended beauty. By the work of the Holy Spirit in the church, we are polished. Orthodox theology would be more in line with a Lutheran “in captivity to sin” model than the typically, protestant Western “we are by nature sinful and unclean” model. Salvation happens in Christ as God comes down to be with us so that we might be one with God (see the  discussion on theosis below). Christ, crucified and risen, and ever-present with the church, brings humanity back to oneness with God.

 
The Church

The church is the “sacrament of salvation” and “the inaugurated Kingdom of God.” That certainly works with Jesus’ proclamation in Matthew, “The kingdom of the heavens has come near.” The church is a “reflection of the life of the Holy Trinity. Mediating salvation to the world on behalf of its founder, Christ, the church sanctifies and transfigures the world.” In the same way the risen Christ sends disciples out with the words, “Go therefore and make disciples…” Since the church is a reflection of the Holy Trinity, the unity of the church “…is not affected by schism and heresy; its holiness not affected by sin; its catholicity and truth not affected by partiality and falsehood.” Consider the desire of Jesus in Matthew 18 to maintain the community of the disciples. This desire to maintain community is the main focus of chapter 18 and not to spell out the constitutional provisions necessary to remove members. Orthodoxy sees the theological work of the church as a means to resist heresy and not the establishment of doctrine. An example of Orthodox theology at work. The East’s problem with the filioque clause of the Nicene Creed is not that they disagreed with it but that it was declared to be so unilaterally without consultation or discussion. An Orthodox understanding of the church is seen in the image of a round table, an image of community rather than the law court model of the West. The classic icon of the Holy Trinity, itself the model of the church, reveals the three visitors that come to Abraham under the oaks of Mamre. “In the name of the Father and of the Son and of the Holy Spirit.”

Theosis

A basic Orthodox teaching that can easily be supported by the gospel of Matthew is theosis. Theosis is “a transfiguration of the human nature through participation in the deifying energy of God,” or God became one of us so that we might become one with God. Among early church theologians writing on the subject are Irenaeus (2^nd century) The Incarnate Son of God “became what we are (a human being) so that we may become what He is (gods by grace).” Athanasius (4^th century) says, “He became incarnate, so that we may be deified.” Even Augustine (4^th and 5^th centuries),  a formative theologian of the Western church and the father of Luther’s monastic tradition, spoke of theosis in this way, “God became man that we might be made god.” (On the Incarnation of the Logos, p.54)

 

Matthew proclaims Jesus as Immanuel, God with us. God became one of us. The risen Jesus promises to be with his disciples until the end of this age, but even this is a presence of teaching and growing in righteousness begun by the incorporation of baptism. There is no ascension in Matthew’s gospel, that is to say there is no implied absence of Christ for the church. The mountain, as noted above, is not a place of ascension but a place of revelation and disclosure, functioning the same way in the final temptation by the devil (ch 4), the sermon on the mount (ch 5-7) and the transfiguration (ch 17). God is with us, particularly in “right worship,” (Orthodox) which is mentioned not only in the temptation scene but also in the resurrection scenes of the two women (28:9ff) and the gathered disciples (28:17). God is with us in a new teaching (Note the above mentioned point, “Being good by nature, man also had to become good by choice.”) The sermon on the mount and the other teaching episodes of Matthew’s gospel serve to bring forth this greater righteousness in disciples, thereby becoming good by choice, becoming what God is, in synergy with God by the work of the Holy Spirit. God is with us in a vision that connects the disciples with the resurrected Jesus. The continued presence of Jesus with the church, in community, for the sake of community, especially in the struggles of forgiveness, enables disciples to become one with God again, a restoration of our created nature and God’s original intent.

 

Some areas of question

Justification and sanctification are not separate acts of God. Justification is the negative aspect of salvation in Christ, which is freedom from sin, death and the power of the devil; whereas sanctification is the positive aspect of God’s saving act. Salvation is therefore both justification and sanctification.

 

Saint and sinner imagery is not found in orthodoxy according to Aghiorgoussis, although personal conversations with an Orthodox priest suggest it may simply be a matter of terminology. Aghiorgoussis maintains that people in communion with Christ’s humanity cannot be sinful and righteous at the same time. “Once justified, people are also sanctified by the life of Christ in the Holy Spirit.”

MATTHEW AND A THEOLOGY OF THE CROSS

One cannot undertake a Lutheran approach to the gospel of Matthew without a consideration of the way in which Mathew serves Luther’s theology of the cross. For a working definition of Luther’s theology of the cross, I choose Douglas John Hall’s work in The Cross in Our Context (Fortress 2003). Using a via negativa, Hall describes a theology of the cross as faith, not sight; hope, not realization or completion; love not power. The most obvious proclamation of a theology of the cross in Matthew’s gospel is in Jesus’ words on the cross, “My God, my God, why have you forsaken me?” These are words uttered in darkness, both literally, according to Matthew, and spiritually. There is no evidence of God’s presence. There is nothing to see except death. There is no salvation of the world evident at Golgotha. It is solely by faith that one sees the presence of God on the cross. There is the hope Jesus will be with his disciples once again drinking the fruit of the vine new in the Father’s kingdom, but there is no realization of that hope at all in the Place of the Skull. Jesus is rendered powerless by the powers that be because he loved those on the edges and the margins, the least and the lowly. Worldly power has been forsaken by Jesus as he told a disciple to put his sword away. Worldly power will do its best to keep Jesus in the tomb, even to the point of guarding against a fraud perpetuated by the disciples. In resurrection, the disciples’ sight is clouded by doubt. Even the worship of the church provided no clear vision. Doubt is present in the gathering of disciples, whether it be on the mountain in Galilee or in our faith communities today.  The disciple community operates within designated images of smallness- salt and light, yeast and mustard seeds. Those who have nothing are blessed and those who have something are blessed in the kenosis or emptying of their lives. Doubt, powerlessness, hiddenness, all of those things that a theologian of glory calls evil and a theologian of the cross calls good, are present in Matthew’s gospel.

 

CONCLUSION

A post-Christendom world presents both challenges and opportunities for the one who wrestles with the gospel of Matthew in proclamation. God has come down to us. That is a new paradigm yet to take hold in our faith communities. We speak so easily and freely of a God “up there.” Matthew boldly proclaims Immanuel- God is with us, corporately, in community, and not just in the warm fuzzies of individual piety. Worship, by means of both Word and Sacrament, becomes the entry into the kingdom of the heavens that has come near to us in Jesus Christ. Worship is the gathering of the community that equips and sends disciples into the world in order to invite all people into a new, alternative way of life. Matthew is first of all a handbook for equipping disciples. The issues of Matthew, particularly those of judgment, are issues for the community and not to be used as part of the church’s message to the world. The way of the alternative community envisioned by Matthew is not easy. The community that stands before the powers that be in this world must stand in the presence of Christ and in the promises of his word, just like the African American community worshipped, sang and prayed before heading out to demonstrate and to take the blows of the powers that be in the cause of civil rights.

 

 The “wise men” from the East teach us that there is but one worship in which the baptized enter into the mystery of Incarnation, Death and Resurrection. There is was and will be only one worship, one proclamation, one breaking of the bread, one lifting of the cup, all held in the mystery of one incarnation, one death and one resurrection. Matthew proclaims that there is life before death, even for the least, because God has become one with us so that we might become one (again) with God. By the grace of God, you are invited into this one worship, for all people, in all times and places. Jesus says, “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” As Augustine, theologian of the West but also a theologian of theosis, prayed, “Our souls are not at rest until they rest in thee.” Go, therefore, and make disciples.

MATTHEW IN 2010-2011 (stories in italic print are unique to Matthew)        

 

Date                Day                 Text                Story                                                  

11/28               A1                    4:36-44            End times                               

12/5                 A2                    3:1-12              John the Baptist 1                              

12/12               A3                    11:2-11            John the Baptist in prison

12/19               A4                    1:18-25            the birth of Jesus      

12/26               Xmas1              2:13-23            Holy Innocents

1/2                   Xmas 2             John                                                                

1/9                   Bapt/Lec1        3:13-17            Baptism of Jesus                                            

1/16                 Ep2/Lec2         John

1/23                 Ep3/Lec3         4:12-23            Beginning of Jesus’ ministry and call of fishermen

1/30                 Ep4/Lec4         5:1-12              Beatitudes                             

2/6                   Ep5/Lec5         5:13-20            Salt, light and an exceeding righteousness

2/13                 Ep6/Lec6         5:21-37            Fulfilling the Law- “You have heard it said…”

2/20                 Ep7/Lec7         5:38-48            Fulfilling the Law part 2  Be perfect.

2/27                 Ep8/Lec8         6:24-34            Serving two masters/Do not worry                                                      

3/6                   Trans               17:1-9              Transfiguration

3/13                 Lent 1              4:1-11              Temptation (Matthew has a different order)

3/20-4/10         Lent 2-5          Texts from John

4/17                 Passion             26:14-27:66    Matthew’s Passion Narrative                         

4/24                 Easter              28:1-10  or  John 20:1-18                                                                   

5/1-6/12 Easter, Pentecost     all from John or Luke

6/19                 Trinity              28:16-20          Great Commission

6/26                 Lec13              10:40-42           Hospitality in mission

7/3                   Lec14              11:16-19, 25-30           Response to John and “Come to me…”

7/10                 Lec15              13:1-9, 18-23               Parable of the Sower and explanation

7/17                 Lec16              13:24-30, 36-43           Parable of the Weeds and explanation   

7/24                 Lec17              13:31-33,44-52            Parables of Mustard Seed, Yeast, Treasure, Merchant and Net                

7/31                 Lec18              14:13-21          Feeding 5000

8/7                   Lec19              14:22-33          Walking on the water (Peter’s attempt to walk)

8/14                 Lec20              15:10-28          That which defiles and a Canaanite woman

8/21                 Lec21              16:13-20          Peter’s confession and Peter the rock

8/28                 Lec22              16:21-28          1st passion prediction/invitation to take up the cross
9/4                   Lec23              18:15-20          Maintaining community “Where two or three are gathered…”

9/11                 Lec24              18:21-35          Forgiveness and the Unforgiving Servant

9/18                 Lec25              20:1-16            Parable of the Laborers in the Vineyard

9/25                 Lec26              21:23-32          Jesus’ authority and the parable of the two sons

10/2                 Lec27              21:33-46          Parable of the Vineyard

10/9                 Lec28              22:1-14            ParableoftheMarriage Feast (the man without a wedding garment)

10/16               Lec29              22:15-22          Paying taxes to Caesar

10/23               Lec30              22:34-46          The great commandment

10/30               Lec31              23:1-12            The hypocrisy of the religious leaders

            or Reformation            John 8

11/6                 Lec32              25:1-13            Parable of the Wise and Foolish Bridesmaids

            or  All Saints               5:1-12              Beatitudes

11/13               Lec33              25:14-30          Parable of the Talents

11/20               X King             25:31-46          Parable of the Sheep and the Goats           

+++++++++

PREACHING IN THE YEAR OF LUKE (2009-2010)

November  2009

Pr. John F. Hagberg

 

OBJECTIVES

 

This presentation intends to provide an introduction to preaching during the year of Luke by:

1.      Offering an introduction to the gospel of Luke, its context and its content.

2. Examining major themes in the gospel of Luke, noting changes made by Luke to the work of Mark and Matthew
3. Providing a way to see Luke as a theologian of the cross rather than a theologian of glory.
4. Lifting up unique Lukan texts in the pericopes as a means to preaching Luke’s gospel in a manner consistent with his theology.

 

INTRODUCTION AND OVERVIEW

Tradition says that Luke was a physician, a Gentile convert to Judaism, and a friend of Paul. (Colossians 4:14 “...the beloved physician...” 2 Timothy 4:11 “Luke alone is with me.”) The audience for which Luke wrote may be “disguised” in the person of Theophilus (Lk 1:3), who could be a specific person or the “ideal reader” as the “lover of God.” A commonly accepted location for Luke’s audience would be Antioch in Syria. It is also generally assumed that the audience is Greek/Gentile. A case can be made that Luke sees the Gentile church as the true heirs of the promises made to Israel. Luke is very well versed in the traditions and promises of Israel, but the presence of Jews in his church is not as pronounced as it appears to be in Matthew. The problems of assimilation of Jew and Gentile into the Christian community seems to be a non-issue for Luke, a past event reported by Luke in the authorization of Paul’s ministry to the Gentiles in Acts 15 and the compromised Torah tradition. The probable dates of authorship range from approximately 75 to 85 AD. It is commonly held that Luke wrote after the destruction of the Temple in 70 AD and had a copy of Mark. Luke also shared a source common to Matthew, which scholars have called Q. Luke is also part one of a two part work that included the Book of Acts. It is unfortunate that the Gospel of John has been inserted between Luke and Acts. They are intended to be one work. Luke is responsible for a portion of the Church calendar in that the dates of Ascension and Pentecost follow Luke’s story line. Luke’s beginning may seem like a musical as poetry interrupts narrative as the characters break into song. The “songs” of chapters 1 and 2 provide significant parts of the Church’s liturgy: Magnificat, Benedictus, Nunc Dimittus, Gloria in Excelsis. 

 

Against the backdrop and within the context of the Roman Empire and the Pax Romana (described at the beginnings of chapters 2 and 3), Luke tells a story about the Kingdom of God and “peace among those whom God favors.” Because the heroes of Luke’s story are the powerless and the despised, one discovers that the God of Luke is a God of surprises, favoring the lowly and often working outside of the boundaries of structured society. Luke has been influential in what has been called a “Social Gospel” emphasis and as a major source for Latin America’s liberation theology. Luke also appears to be God’s success story. Nothing gets in God’s way, not even the cross. There are no words of agony and abandonment from the cross according to Luke. Indeed, the way Jesus dies suggests that the cross is a minor inconvenience on the way to greater things. The Holy Spirit, the same power that enabled Jesus to do what he did, is available to the Church. When the Holy Spirit works, there are successes by the thousands. Luke tends to look on the bright side of discipleship. For example, in the book of Acts, even though he must  have known about it, Luke does not record the death of Paul. Luke could easily be interpreted as an unwilling contributor to a theology of positive thinking or perhaps even to a theology of glory (see below). Mary’s words in response to the work of the Holy Spirit are to be the Church’s words, “Let it be.” By the power of the Holy Spirit, the Gospel impacts the world like a rock dropped in water. The rippling effects of the Gospel, first through the ministry of Jesus and then through the ministry of the Church, spread from Jerusalem to the ends of the earth.

 

Luke’s theology can be discerned by looking at several components of his gospel:

Ø  The changes made to either Mark or Matthew’s story.

Ø  The stories told only by Luke.

Ø  Luke’s birth, passion and resurrection narratives.

 

Prominent threads also contribute to an understanding of Lukan theology.

Ø  Inclusivity: Simeon recognizes that Jesus is for Israel and the Gentiles. Jesus’ genealogy is traced back to Adam, not Abraham as Matthew does. Jesus embraces those outside of the boundaries of Judaism. The disciples are to be witnesses to the ends of the earth.

Ø  Holy Spirit: Every major character is empowered by the Holy Spirit. Jesus, in particular, is full of the Holy Spirit, prays in the Holy Spirit, and commits his spirit to God upon his death. The disciples/church must wait for the Holy Spirit before any mission begins.

Ø  Gentiles and Outsiders: Jesus describes his mission to the poor, the captives, the blind and the oppressed. Characters like the “Good Samaritan” the lost son, Lazarus, the one Samaritan leper, the tax collector in the Temple and Zacchaeus are lifted up in the story.

Ø  Feminine images: Luke’s birth stories feature Elizabeth and Mary, not Joseph and Zechariah. Mary and Martha are part of the story. Jesus laments over Jerusalem as a “mother hen.” (13:34) The woman who looks for a lost coin (13:8) is an image of God.

 

 

AN OUTLINE OF LUKE  David Tiede

I. Setting the Stage

            A. Annunciation                                                                     1:5-56                         

            B. Birth                                                                                 1:57-2:52

II. Inauguration of the Kingdom of Jesus Messiah

            A. Preparing the Way of the Lord                                          3:1-4:13                                  

B. Declaring the Kingdom in Word and Deed                        4:14-6:49

            C. Identifying the Messiah of God                                          7:1-9:50

III. The Way of the Determined Messiah      

            A. Jesus sets his face toward Jerusalem                                  9:51-13:21                  

            B. Jesus journeys toward Jerusalem                                       13:22-17:10                                        
            C. Jesus approaches Jerusalem                                              17:11-19:27

IV. Jesus’ Visitation of Jerusalem

            A. The King who comes in the name of the Lord                    19:28-48

            B. Conflicts in the Temple                                                      20:1-21:4

            C. Jesus and the future                                                           21:5-38

V. The Tragic Fulfillment of the Will of God           

            A. The Passover Plot                                                             22:1-65                       

            B. Trials                                                                                22:66-23:25                                        
C. The execution of the Righteous Christ                                            23:26-56

VI. The Vindication and Exaltation of the Messiah

            A. The empty tomb                                                               24:1-12

            B. On the road to Emmaus                                                    24:13-25

            C. The Messiah’s final appearance and departure                  24:36-53         

 

 

 

It will be a challenge to see if Luther’s theology of the cross can be supported by Luke. There is very little of Mark’s “do what you can” approach to the world in Luke/Acts. It seems, that with the power of the Holy Spirit, prayer and a repentant life, the Church is able to do awesome things. That may not be a fair description of our experience. While intending to provide an orderly account, Luke sometimes defies order. Luke, on the one hand, provides some of the most memorable and comfortable stories of Jesus, and, on the other hand, supports a liberal social agenda that would turn the world upside down. So much for the “orderly account” of Luke!

 

 

LUKAN THEMES

 

Luke’s Introduction

An entry into the reading of Luke is found in the very first words:

1:1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us,  2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.

The word translated as “truth” (asfaleia) is better translated as “certainty”. Luke seems to have taken Mark’s story, which is filled with ambiguity and paradox, and has cleaned it up (an “orderly account”). An obvious example is the resurrection narrative where Mark’s women run from the tomb and say nothing to nobody out of fear. Luke tells stories of the appearance of the risen Jesus, who then leaves his disciples in community with a mission. Satan “leaves” the narrative following Jesus’ temptation in chapter 4 and returns only to “enter into Judas” in 22:3.

 

In ch.3, John the Baptist is removed from the drama before Jesus’ ministry begins with the descent of the Holy Spirit. Like Mark, Luke’s John proclaims a baptism of repentance for the forgiveness of sins, but gets specific about what repentance means. 3:10 And the crowds asked him, "What then should we do?" 11 In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." 12 Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" 13 He said to them, "Collect no more than the amount prescribed for you." 14 Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages."

 

The Kingdom of God

Whereas Mark’s Jesus announces the nearness of the Kingdom of God in his ministry (Mk 1:14), Luke does not see the kingdom of God as a present happening, at least in its fullness. It will come at the close of this age (21:32  So also, when you see these things taking place, you know that the kingdom of God is near.) However, in 10:9-11, the Kingdom of God is reported as having come near in the mission of the 70. This is typical of Luke. Just when it appears that his “orderly account” is understood, Luke defies his own system. At the risk of simplification, Luke’s theology may be summed up in the phrase: Salvation now, redemption later. (see below) The Kingdom of God will come when the powers that be in this world (Roman Empire) have been toppled. In the mean time, there is salvation/healing for those who are victims of the system. Luke brings together the marginalized (poor, women, outcasts) in song at the beginning (see the “Magnificat of Mary” Lk 1:46ff), in the words of  Isaiah as Jesus describes his own ministry (4:18ff), and in stories throughout the Gospel. Rather than leaving the reader with ambiguity and paradox, Luke inspires the reader to a response of rejoicing and glorifying God, a response that happens often throughout the Gospel. In Luke’s Gospel (and in Acts) there is nothing that is able to stop God, not even the cross. Indeed, Jesus does not suffer on the cross in Luke to the extent that Mark suggests. The “words from the cross” in Luke (Father, forgive them…Today you will be with me in paradise… Into your hands I commend my spirit…) seem controlled compared to the agony of Jesus in Mark (“My God…”). The believer is nurtured, healed and inspired to wait for redemption, the freedom from the system that victimizes. 

 

“The Way of the Determined Messiah” and the Predictions of Passion

The passion of Jesus in Luke is different from Mark. Luke’s words from the cross do not convey pain or abandonment. Luke also has three passion predictions (9:21, 9:44, 18:31), but he stretches them out over 10 chapters. Is this stretching a way of diminishing the suffering and lifting up the characteristics of determination, Holy Spirit power and prayer as discipleship strategies??? Luke’s Jesus offers no rebuke to Peter in chapter 9 as Mark’s Jesus does because Peter does not get in Jesus’ way. Luke does add the term “daily” to the call to take up the cross. The final prediction in Luke is received by ignorance that results from the passion being “hidden” from the disciples, rather than the blatant ignoring that goes on in Mark and Matthew. The first two predictions happen before the section that Tiede calls “The Way of the Determined Messiah.” On the other hand, there are three, unique, Lukan “minor predictions” that appear in each of Tiede’s sub-sections of part III. A. Jesus sets his face toward Jerusalem (9:51-13:21) I have a baptism to be baptized with…(12:50)  B. Jesus journeys toward Jerusalem (13:22-17:10) I must be on my way, because it is impossible for a prophet to be killed outside Jerusalem… (13:33)  C. Jesus approaches Jerusalem (17:11-19:27)  But first he must endure much suffering and be rejected by this generation… (17:25)  The stretching out of the passion predictions and the “Way of the Determined Messiah,” a section filled with unique Lukan material (see the chart below), may well serve Luke’s agenda of a long term approach to the time of the church and the calling of the church to do as Jesus did in his ministry, with determination, prayer and the power of the Holy Spirit.

 

Luke’s Use of Q- the source shared with Matthew

Luke tends to emphasize physical poverty and, when talking about money, uses lesser amounts. For example, in Luke’s version of the Beatitudes (6:20), he speaks of the poor, not the “poor in spirit” of Matthew. Further, Luke adds a word of “woe” to the rich. Luke has set Jesus’ sermon on a level place and not on a mountain. A mountain would suggest a hierarchical authority, which would go against the leveling that has already taken place for Luke in Mary’s song, the Magnificat (1:46-55). In 19:11, Luke reduces Matthew’s parable of the talents (a figure that suggests the lifetime wages of a common person) to the figure of a pound, about 100 days wages. Luke’s version of the Lord’s prayer is shorter, simpler and not as refined as Matthew’s. The context of the prayer is a request from the disciples to learn how to pray (an important theme in Luke!) rather than Jesus’ desire that the disciples do not pray as the Pharisees do in Mathew.

 

Salvation (Savior, saved) & Redemption (redeem)

Salvation is a present event for Luke and understood in its primary meaning of healing or wholeness. Salvation is available now, through Jesus Christ and the ministry of the Church. Zechariah first sings of salvation as part of the mission of John (1:69, 77). Simeon, upon seeing the promised Christ, sings of having seen salvation (2:30). John the Baptist is defined by a quote from Isaiah, which includes the promise that all flesh shall see the salvation of God (3:6). Jesus proclaims that salvation has come to Zacchaeus’ house as he witnesses Zacchaeus’ repentance (19:9). Salvation is a part of the Church’s ministry in Acts- 4:12, 13:26, 13:47, 16:17, 28:28.  The related word “savior” is ascribed to God’s action by Mary in her song (1:47), to Jesus at his birth (2:11), and of Jesus by the Church (Acts 5:31 and 13:23). Jesus, in word and deed, brings salvation/healing/wholeness to the world, as does the Church. Luke uses the verb form (saved) 8 times (1:71, 7:50, 8:12, 8:50, 13:22, 18, 26, 18:42, 23:35) far more than the other evangelists: Matthew- 4 times, Mark- 4 times, John- 3 times, as well as in 10 times in Acts-2:21, 2:47, 4:12, 11:14, 15:1, 15:11, 16:30, 16:31, 27:20, 27:31 Salvation is therefore a present experience through the ministry of Jesus and the Church.

 Redemption, on the other hand, is a future event for Luke, not withstanding Zechariah’s song in 1:68. Again, just when Luke seems predictable, he offers a  surprise. Anna’s story contains a reference to her words about the child, Jesus, to those who are looking for redemption (2:3-38). In 21:28, Jesus connects redemption with the time after the “fulfillment of the Gentiles” and the coming of the Son of Man. The two disciples on the road to Emmaus speak of redemption in terms of disappointed hope in 24:21. The words redemption and redeem do not appear in Acts. Thus, it appears that in Luke’s vocabulary, salvation is now, redemption is later.

 

Repentance (repent)

Repentance is a prerequisite for salvation for Luke. Whereas Mark sees repentance as having a new attitude because the kingdom has come near, Luke sees repentance as specific behavior required before salvation, although it is not a human effort but the result of the word proclaimed. Repentance is the path unto (eis) forgiveness.

Ø  John the Baptist gives specific examples of what it means to repent. (see above- 3:10-14)

Ø  Jesus instructs the disciples prior to the ascension that “repentance unto/into the forgiveness of sins” is to be proclaimed to all nations. (24:47)

Luke adds repentance to the equation in three stories also told by Mark and/or Matthew.

Ø  5:32  I have come to call not the righteous but sinners to/into repentance. Mark (2:17) and Matthew (9:13) both say I have come to call not the righteous but sinners. 

Ø  15:7  Just so, I tell you there will be more joy in heaven over one sinner who repents… Matthew (18:14) is about rejoicing over the lost (little one) that has been found, with no reference to repentance. Luke’s second and unique parable of chapter 15, the lost coin, also includes a reference to joy when a sinner repents.

Ø  17:3 …and if there is repentance, you must forgive… Matthew 18:15-22 does not mention repentance at all.

 

In the episode in which current events are mentioned (13:1-5) Jesus makes the point- repent or perish. In the parable of the rich man and Lazarus (16:19-30), the rich man’s hope is that his brothers could hear a word from someone rising out of death so that they might repent. Both stories are unique to Luke. In Acts, repentance follows Peter’s preaching in 2:38, 3:19 and 8:22, and Paul’s preaching in 17:29 and 26:20.

 

In Mark (the story of the paralytic 2:1-12), forgiveness is pronounced by Jesus prior to any action on the part of the paralyzed man. It is a gracious event in Mark.  In Luke, forgiveness is generally preceded by repentance, except in Luke’s story of the paralytic (5:17-26) and in Jesus’ word of forgiveness from the cross- a disputed text. Repentance prior to forgiveness is likely responsible for modern “evangelical” use of Luke in support of “believer’s baptism” and conversion/acceptance theology.

 

The Poor

Luke will side with the poor any chance he gets. He does not tell of Jesus’ anointing at Bethany, which recounts Jesus words’ “For you always have the poor with you and you can show kindness to them whenever you wish.” (Mk 14:7) Luke does not want anything, not even Jesus’ own anointing, to give reason to neglect the poor. Luke’s anointing story happens in 7:36-50 and provides the frame for a lesson on forgiveness, with no mention of dealing with the poor. Mary’s song (1:46-55) sets the tone for Luke’s attention to the poor. Other stories would include the beatitudes, the rich man and Lazarus and Zacchaeus’ distribution of his wealth.

 

LUKE AS A THEOLOGIAN OF THE CROSS

 

The ability of the church by the power of the Holy Spirit to do the wondrous things described in Acts calls into question the possibility of preaching Lukan texts in a manner consistent with a theology of the cross. According to Douglas John Hall’s approach to understanding Luther’s theology of the cross, Luke would seem to support a theology of glory rather than a theology of the cross. The church experiences success after success, and in large numbers, according to Acts. Compared with the word of suffering from Mark and Matthew’s scene at the cross, Jesus does not appear to suffer at all according to Luke. He has the strength to utter not one word but three, none of which suggest any pain. He also stops on the way of the cross to deliver a word to the daughters of Jerusalem. Nothing appears to stop God in Luke’s story. Can Luke’s gospel be proclaimed by theologians of the cross? Before we can answer that, a way into an understanding of the theology of the cross is required.

 

Canadian theologian Douglas John Hall says that most of North American Christianity follows a “theology of glory,” a theology that often seeks simple answers to complex questions, a theology that has little place for paradox or mystery, a theology that seeks validation in worldly forms of power and success. (The Cross in Our Context  Fortress, 2003) Luke’s gospel would appear to fit into that theology nicely- “an orderly account”, success in numbers. Martin Luther, on the other hand, was a theologian of the cross. Though Luther is regarded highly by most American Christians, Hall maintains that few people understand Luther, even Lutherans. Luther’s theology of the cross has been described as a “not much loved” tradition in Western Christianity. Luther valued mystery, theological questioning and paradox. Luther was comfortable with a God whose answers were sometimes questions. Luther’s theology of the cross is like the operating system of his theology. He seldom uses the term, but it is at work beneath much of what Luther writes. The theology of the cross has its origins in the Heidelberg Disputation of 1518, Thesis 21  A theologian of glory calls evil good and good evil. A theologian of the cross calls the thing what it actually is. Hall approaches Luther’s theology by using the method of Via Negativa, explaining something by what it’s not. According to Hall, the way of the cross is faith, not sight; hope, not realization or completion; love, not power. A theology of glory turns it around. It is sight, not faith; completion/realization,  not hope; power, not love. A theology of glory values proofs, decisions we make, and worldly measures of success. A theology of glory expects things to go right and when they do not, questions are raised. Re-definitions of “good” and “evil” are necessary to understand Luther. A theology of glory calls good what Luther would call evil- i.e. proofs, our decisions, our efforts. A theology of glory attempts to explain contradictions and ignores paradox. A theology of glory calls evil what Luther would call good – i.e. emptiness, weakness, powerlessness, suffering, questions, doubts. A theology of the cross knows that the world is broken and celebrates what is right. A theology of the cross speaks to emptiness, weakness, powerlessness, suffering, questions, and doubts. A theology of the cross includes the hidden nature of God’s work in the world. It therefore values mystery and sacrament, paradox and questions. The great question of Mark’s gospel, “My God, my God, why have you forsaken me?” is nowhere to be found in Luke. According to Luther, that question revealed the nearest God could ever be, yet paradoxically hidden from human experience. Luther found peace, like Job, in a God who answers questions with questions. Can we find examples of faith- not sight, hope- not realization or completion, love- not power in Luke’s gospel? Can we ponder the great questions within such an orderly account?

 

 

By no means an exhaustive list, the following examples my be the entry points to seeing Luke as a theologian of the cross.

 

Ø  The Birth Story: The shepherds did not find the child easily. The NRSV says, “So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this…” (2:16-17) Luke employs the verb aneuriskw, which suggests looking or searching (Bauer Arndt Gingrich), rather than the simple verb of finding. The place where the child was to be found was not obvious. One can imagine the shepherds wandering the streets of the village looking for a child in a manger. Verse 17 continues this approach with a participle of the verb “to see” (idontes). Thus, the text could be translated as follows: So they went with haste and searched for Mary and Joseph, and the child lying in the manger. And seeing/beholding, they made known…” The birth of the Savior was not obvious to the world and especially to anyone caught up in the power of the Roman Empire. The peace of God proclaimed by a heavenly army would seem insignificant and certainly hidden within the Pax Romana.

 

Ø  The Way: In Luke’s extended journey to Jerusalem, he does not employ the noun ‘odos (the road/way) but uses the verb poreuomai. ‘odos is used in Zechariah’s song (1:79 “…guide our feet into the way of peace.”) and in the verse from Isaiah quoted about John the Baptist’s ministry (3:4 “Prepare the way of the Lord.”)  Luke (9:18) actually removes the term from Mark’s introduction to Jesus’ question to the disciples, “Who am I?” In Luke, the question is asked in a setting of prayer. However, in Acts, “The Way” is the term Luke uses for the church. (9:1, 18:21, 19:9, 23, 22:4, 24:14, 22). Tiede uses “the way” to describe Jesus movement toward Jerusalem, a section in which disciples are taught the way of life Jesus intends for them. In this section, there are stories about God working in the least and the unlikely- an exemplary Samaritan, a parable on humility, the lost coin, Lazarus, 10 lepers, tax collector, Zacchaeus. Further, in two of the three main passion predictions, the implication of what was ahead of them was hidden. 9:45- “But they did not understand this saying; its meaning was concealed from them…” 18:34- “But they understood nothing about all these things; in fact, what he said was hidden from them…” Luke has altered Mark and Matthew’s response in the same pericopes to suggest a hidden God at work even as disciples are taught by examples of lowliness and humility about what it means to be the people of God.

 

Ø  The cross: Although I said earlier that the cross seems to lack a sense of suffering, Jesus’ second word to the criminal suggests the hidden nature of God’s kingdom. “Today, you will be with me in paradise. A paradeisos, in the works of Xenophon, is the private garden of the king. (Kittel) The fact that Jesus makes such a statement at the place of the Skull suggests a perspective that is not at all obvious to those who rely on facts or worldly measures of success. Even if one takes the commonly understood approach of a blessed after life, what evidence is there of that at the place of the Skull in the promise of Jesus?

 

Ø  Emmaus: Once again the work of God is hidden from the eyes of the disciples as they walk to Emmaus on the evening of the resurrection. 24:16 “…but their eyes were kept from recognizing him.” It is not until the breaking of the bread that their eyes were opened to the presence of Jesus, who then “vanished from their sight.” The subsequent reunion with the others in Jerusalem added a fish dinner to the resurrection experience. The two part story of bread and fish bring Luke’s singular feeding of the multitude story (9:12-17) to the disciples’ awareness. Hidden from their eyes, vanishing, a miraculous feeding remembered…sacramental mystery. 

 

Faith, not sight; hope, not realization or completion; love, not power. What other pericopes of Luke can this lens bring to focus in order to understand Luke as a theologian of the cross?

 LUKE IN 2009-2010  (stories in bold print are unique to Luke)           

 

Date        Day         Text                        Story                                                                       Tiede’s Outline

11/29     A1           21:25-36               End times                                                          IV. Jesus’ Visitation of Jerusalem

12/6        A2           3:1-6                      John the Baptist 1                                         II. Inauguration of the Kingdom

12/13     A3           3:7-18                    John the Baptist 2

12/20     A4           1:39-55                  Mary and Elizabeth- Magnificat                  I. Setting the Stage

12/24     Christmas Eve      2:1-20

12/27     X1           2:41-52                  Jesus in the Temple

1/3          X2           John                                                                                              II. Inauguration of the Kingdom

1/10        Bapt/L1 3:15-17, 21-22     Baptism                                                                 A. Preparing the way

1/17        E2/L2     John

1/24        E3/L3     4:14-21                  Jesus in Nazareth                                               B. Declaring the Kingdom

1/31        E4/L4     4:21-30                  Not welcome in his hometown                                          in word and deed

2/7          E5/L5     5:1-11                    Call of disciples-great catch of fish

2/14        Trans      9:28-43                  Transfiguration (exodus)

2/21        Lent 1    4:1-13                    Temptation

                                                                                                                                     III. The Way of the Determined Messiah 

2/28        Lent 2    13:31-35               Herod’s plot                                                                                                     

3/7          Lent 3    13:1-9                   Repentance and the fig tree

3/14        Lent 4    15:1-3, 11b-32      Prodigal Son

3/21        Lent 5    John

                                                                                                                                     V. Tragic Fulfillment of the Will of God

3/28        Passion  22:14-23:56                                                                                                                                        

                                                                                                                                   VI.  Vindication and Exaltation of the

4/4          Easter     24:1-12 or John 20:1-18                                                                                                    Messiah

4/11-6/3  Easter, Pentecost & Holy Trinity  all from John

                5/13  Ascension  24:44-53

                                                                                                                                   II. Inauguration of the Kingdom

6/6          Lec10     7:11-17                 The widow’s son at Nain                                   C. Identifying the Messiah

6/13        Lec11     7:36-8:3                                Jesus anointed

6/20        Lec12     8:26-39                  The Gerasene demoniac

                               

                                                                                                                                   III. The Way of the Determined Messiah

6/27        Lec13     9:51-62                  Inhospitable Samaritans & discipleship                       

7/4          Lec14     10:1-11, 16-20     The mission of the 70 and their return               A. Jesus sets his face toward

7/11        Lec15     10:25-37               The good Samaritan                                                                         Jerusalem

7/18        Lec16     10:38-42               Mary & Martha     

7/25        Lec17     11:1-13                  Lord’s Prayer and persistence in prayer

8/1          Lec18     12:13-21               The rich fool

8/8          Lec19     12:32-40               Anxiety, treasure and watchfulness

8/15        Lec20     12:49-56               Division in families

  or        Mary Mother of Our Lord       1:46-55

8/22        Lec21     13:10-17               Healing a woman on the Sabbath

8/29        Lec22     14:1, 7-14             Parable on humility                                            B. Journey toward Jerusalem

9/5          Lec23     14:25-33               Costs of discipleship

9/12        Lec24     15:1-10                  Lost Sheep, Lost Coin

9/19        Lec25     16:1-13                  Dishonest manager-faithfulness in wealth

9/26        Lec26     16:19-31               Rich man and Lazarus

10/3        Lec27     17:5-10                  Faith and obedience

10/10     Lec28     17:11-19               10 lepers                                                               C. Jesus approaches Jerusalem

10/17     Lec29     18:1-8                    Unjust judge and the persistent widow

10/24     Lec30     18:9-14                  Pharisee and the tax collector

10/31     Lec31     19:1-10                  Zacchaeus

  or Reformation  John 8

11/7        Lec32     20:27-38               Questions about resurrection                    IV. Jesus’ Visitation of Jerusalem

  or All Saints        6:20-31                  Beatitudes and Woes                                         B. Conflicts in the Temple

11/14     Lec33     21:5-19                  End times                                                              C. Jesus and the future

11/21     X King     23:33-43             Crucifixion                                                     V. Tragic Fulfillment of the Will of God

                                                         (2 of 3 words- Forgive… Paradise)                    C. Execution of the righteous

 +++++


BEHOLD THE LAMB

Behold the Lamb of God, who takes away the sin of the world.

It was noon when it all began. John does not mention any darkness surrounding the cross. Can we therefore assume the heat of the day? Jesus said to fulfill scripture, “I am thirsty,” a reference to the lament of Psalm 69:21, “They gave me poison for food, and for my thirst, they gave me vinegar to drink.” Sour wine for the one who turned water to good wine at Cana.  Sour wine for the one who said, “I am the vine.” In heat of the day, the Vine said, “I am thirsty.”  

There more to this than a convenient verse to suggest a mocking satisfaction of thirst in the noon day sun. For Jesus, who seems strangely in control as he speaks from the cross, this is a final entry into the pain of incarnation. Ponder the opening verses of Psalm 69, let them be incarnated into your experiences.

“Save me, O God, for the waters have come up to my neck.

I sink deep in mire, where there is no foothold.

I have come into deep waters, and the flood sweeps over me.

I am weary with my crying; my throat is parched.

My eyes grow dim with waiting for my God.”

“When Jesus had received the wine, he said, ‘It is finished.’” Upon the cross, the descent of the Word into human flesh has been completed so that the ascent of humankind into God may begin. The ascent into God begins with Christ’s completion of this scripture. In the Psalm, after the offer of vinegar to drink, there are the typical revenge words of a lament psalm, “Let their eyes be darkened so that they cannot see… Let them be blotted out…” angry words we have formed on own lips in own way. But Jesus does not go there. The lament is completed without words of revenge. Here, at the cross, there are no enemies for Jesus, only those for whom Jesus would die, only those whose sins are taken away. Behold the Lamb of God, who takes away the sin of the world.

Even though Jesus said, “It is finished,” it wasn’t over. A soldier pierced his side and blood and water gushed out. John remembered the words of Zechariah 12 and 13, “They will look on the one whom they have pierced,” a passage that ends with these words, “On that day, a fountain shall be opened…to cleanse them from sin and impurity.” It is now finished. It has now begun. The fountain begins to flow, gushing, inundating, a sacramental torrent that cleanses the world from sin and impurity. Jesus’ thirst is for you to know that this is for all, and if it is for all, it is for you. You cannot quench your thirst for life, or even your need for revenge, but in the incarnational mystery of the cross, Jesus meets you in your pain and carries you into abundant life. According to John, it is God’s nature to descend into our experience in order that we ascend into God. Again and again the risen Lord then descends into your darkness, into the locked room of your powerlessness, shows you the marks of the nails and the scar of a spear and says, “Peace be with you.” With those words, we are drawn into the oneness that is God.

Lamb of God, you take away the sin of the world, have mercy upon us.

Lamb of God, you take away the sin of the world, have mercy upon us.

Lamb of God, you take away the sin of the world, grant us your peace.