Luke 14: 1, 7-14
2007-08-29 by Dan Flanagan

It seems odd that the lectionary excludes the healing story (vs. 2-5) and the banquet (vs. 15-24).  The lectionary forces focus on the ambition of guests (vs. 7-11) and the pride of hosts (vs. 12-14).  Taken as a whole, (vs. 1-24) it would appear Luke wanted to emphasize God's grace.  If the kingdom is open to the "poor, the crippled, the lame, and the blind," and includes healing, ambition is irrelevant.  God already honors us with an invitation to the kingdom.  The lection, as defined, focuses more on human pride than on God's grace.

Dan Flanagan 

The Messy Table and Spaces In Between
2007-08-29 by Dee Dee Haines

At the church I am serving, we’ve just started inviting children of all ages to The Table. We did this with much prayer and education, following the policy of the Methodist Church in the United Kingdom, leaving the option open so that parents who were not comfortable with the change could direct their children to ‘wait until confirmation’ before they participated in this Holy Feast.


In our study time, we talked through the theological issues, but never approached the subject that has now become an area of concern for many:  The Messy Table.  This fairly large congregation worships in a towering sanctuary, encircled with a large, now empty, balcony, on a foundation that dates over one hundred years. This ancient and still beautiful, stone space lends itself to an atmosphere, and theology, of reverent and quiet holiness.  Members come forward to the rail to kneel and receive the bread and wine.  All of this coming and going takes a considerable amount of time, and patience. 


The Table of Abundance no longer looks like the picture of order and cleanliness.  We now have crumbs on the floor and wine glasses on their sides, sometime spilling the last drops that may have been overlooked by a child whose nervous enthusiasm exceeded the need to be tidy. The quiet has been interrupted by the whispers and giggles of youngsters while they wait for the gift and hear the words, “This is bread from heaven.  You eat it and remember Jesus.”  The children come with a kind of wonder and anticipation that invites all of us to a fresh memory as we eat, drink and remember him.


I anticipate talking about the messiness of our lives and our world.  In our longing to shape the world into some kind of order, we often overlook, or exclude, any one or any thing that may distract us from our own perception of holy and pleasing in God's sight.  But here, in the mess, is the space where God’s holy presence consecrates the ground on which we stand.  In the midst of birth and death, where human suffering is most raw and untidy, this is where God dwells.  As Dietrich Bonhoeffer wrote:  “Where the understanding is outraged, where human nature rebels, where our piety keeps a nervous distance: there, precisely there, God loves to be; there he baffles the wisdom of the wise; there he vexes our nature, our religious instincts.  There he wants to be, and no one can prevent him.” (The Mystery of Holy Night, Dietrich Bonhoeffer, November 25, 1996)  


To consider our own place at The Table is to consider how we make a place for others at a table that belongs, thankfully, to Jesus himself.  To underestimate our place leaves us feeling unloved and of little worth.  Overestimating our place creates an arrogance that bends our sense of self into idolatry.  Christ has placed a name card there for each of us. The invitation is not only for a holy meal.  It is a calling to a life of discipleship where holy encounters shape and sustain us. Who knows what may be discovered in the places where we least expect to be changed?  What might we learn from the unexpected dinner guest?


Perhaps there is something to be considered in investigating “opposites” as we contemplate higher or lower, humbled or exalted.  How do we describe the space in between?  Surely, this is the place where we most often dwell.


Still thinking...


Dee Dee Haines


Isle of Man

Response to Reader Question
2007-08-28 by David Schlafer

 I have been asked to say a bit more about the meaning of the final sentence in my Preaching the Lesson entry for this week--i.e. my caution against "flattening out the words of Luke's Jesus about status and service by abstracting them from the rich narrative texture of their immediate setting and the dramatic context of Luke's narrative as a whole."  The article is, in fact, an explicit attempt to avoid such a flattening. 

Taken at face value, the passage leads immediately to a puzzle: "what could Jesus possibly have meant with his socially obnoxious behavior and his practically unhelpful advice?" 

The preacher's temptation is to fix on the words of Jesus per se, in isolation from the dramatic action of his healing the hapless dropsy victim; and then to work toward rendering those words somehow intelligible and edifying in their own right. 

That will not work, I think, since these words are injected as an intervention upon a multi-dimensional addiction--one which is central to the immediate context, and integral to the whole of Luke's Gospel 

Only if the preacher explores that richer, wider, more dynamic setting (with resonating references to the dynamics of addiction in our own power-hungry culture), will the words of Luke's Jesus effect the same illumination as we may assume they did for their original hearers.

Let God be God (September 2)
2007-08-28 by John Carr

As it happens, I'm preaching this Sunday (I also wrote Pastoral Implications for this week).  As I have been doing my own preparation, I realized that I might have said more about the fact that Jesus is addressing the Pharisees, perhaps the ultimate stereotype of the "God-player" -- who were keeping an eye on him.  I did assume that some attention would be given to this in the exegetical essay. 

Also, I need to do a "mea culpa."  I made a reference to vs. 10 of the Jeremiah passage.  The vs. 10 to which I am referring is in Jeremiah 1 -- i.e. my eye slipped over to the previous page as I was thinking about the interaction of the Jeremiah passage with the other passages. 

Here is how I see the passages from the Psalms and Hebrews. Since, in our congregation, we read the psalms responsively, I'm having it introduced with these words. Responsive Psalm 81: 1, 10-16: "In this psalm, we enact the internal conversation God is having about the ungrateful stubbornness of the people Israel.  Undoubtedly, God -- at least sometimes – has this internal conversation about us."

Here is the introduction to the Hebrews passage. Hebrews 13: 1-8, 15-16: "This passage is about how the followers of Jesus are to serve others.  We do not have to appease God’s anger by offering animal sacrifices.  Rather, in Jesus, we come to know God as One who simply asks that we focus our attention on the needs of others, rather than just being concerned about our own wants and needs." 

For me, these passages provide further context for the Luke passage. 

John C. Carr, Ph.D., Reg. Psychologist (Alberta # 1035)

 Pastoral Therapy & Education

 Edmonton, Alberta, Canada

Confusion, Pericope Group, and the Readings
2007-08-28 by David von Schlichten

This morning, at our Tuesday pastors' pericope group, we came up with the following thoughts about Sunday's readings:


  1. Pride and humility are a salient theme. Christ calls us to humility, which includes doing good for others without expecting a reward. (See below for more.)

  2. Hospitality is another salient theme. How do we welcome the stranger? Do people feel welcome when they visit our congregations? Jeff, our group leader, noted that the Greek word for “hospitality” is “philoxenia,” which means “love of the stranger.”


While sitting there, I wondered what I was going to have for lunch (Luke's gospel makes me hungry). More importantly, I found myself struggling anew with the idea that Jesus would teach us to take the place of humility in order to be exalted. Surely, Jesus is not saying that, is he?

Therefore, after pericope group (and lunch; I had fish), I returned to Aida Besancon Spencer's “Exegesis” article in LH this week, as well as John C. Carr's “Pastoral Implications” article. After revisiting those two pieces, I understand in a firmer, more enduring way that Jesus is not condoning false humility for the seeking of personal gain. His main point is “ [ . . . ] [A]ll who exalt themselves will be humbled, and those who humble themselves will be exalted” (v.11). Verse eleven is the key to understanding Jesus' point.

In other words, Jesus tells the “parable” of where to sit at a banquet to make this point about humility. That is, he is using the situation in front of him to make a larger point about living in the kingdom of God. He is not merely giving advice for people on how to sit at table; such instruction simply does not fit with the larger context of Jesus' teachings in Luke 14, let alone in the Gospels in general. This proverbial wisdom of Jesus is much more.

After all, Jesus goes on to stress inviting people who cannot pay you back, people who cannot reward you. He is concerned about way more than simply doing that which makes a person look good. 

Eugene Peterson's piquant paraphrase of this verse in The Message is nourishing: “If you walk around with your nose in the air, you're going to end up flat on your face. But if you're content to be simply yourself, you will become more than yourself.”

Then there's the hospitality theme, which got me thinking anew about Ozzfest, a day long series of heavy metal rock concerts that I had the misfortune to attend last Friday, but I'll write more about that literally hellish experience and the theme of hospitality tomorrow.

Yours in Christ,

David von Schlichten, poedifier

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