Our Father - The Lord's Prayer

Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, "Lord, teach us to pray, as John also taught his disciples." So He said to them, "When you pray, say:

Our Father in heaven,

Hallowed be Your name.

Your kingdom come.

Your will be done

On earth as it is in heaven.

Give us day by day our daily bread.

And forgive us our sins,

For we also forgive everyone

who is indebted to us.

And do not lead us into temptation,

But deliver us from the evil one."

And He said to them, "Which of you shall have a friend, and go to him at midnight and say to him, 'Friend, lend me three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before him'; and he will answer from within and say, 'Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you'? I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs. So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!"

- Luke 11:1-13

In yesterday's reading, Luke gave us the story of Peter's confession of faith -- made for all of the disciples. We know that there were many rumors going around about who Jesus is -- is He Elijah returned? John the Baptist risen? Another prophet? First Jesus asks who do the crowds say He is. But then He asks the disciples, and Peter answers for them all (and for all disciples who will come even to the present day). Jesus' immediate answer, in Luke's Gospel, is to teach them about what is to come, about His Passion. And then Jesus goes on to teach each of them that each who seeks to save his life will lose it, that it is going to be the duty of every follower to take up his cross daily. He said, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me." In today's reading, the lectionary skips forward in preparation for Ascension Day.

Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, "Lord, teach us to pray, as John also taught his disciples." In today's reading, we are given what we know as the Lord's Prayer. Many of Jesus' disciples were first disciples of John, hence the form of this question. We also take strong note of discipleship: they see Him always returning to prayer, and so they ask to be taught how to do likewise. My study bible says that the request "Lord, teach us to pray" expresses a universal spiritual need.

So He said to them, "When you pray, say: Our Father in heaven, Hallowed be Your name." My study bible points out that this prayer as it appears in Matthew's Gospel has a slightly stronger liturgical prayer -- and is the one used in liturgy. But here we begin with Our Father. Jesus includes us all in sonship by adoption, and also in His purpose as His disciples: God's "name" -- meaning all that is extending "in His name" is hallowed also through our actions as disciples. We seek a sacramental life, as we are those "in His name." The form of the prayer is interesting in its use of declarative statements: they are not only prayer but we also learn and grow through a lifetime of repetition of the prayer!

"Your kingdom come. Your will be done on earth as it is in heaven." As disciples, we wish to bring that kingdom into the midst of this world, so that it "breaks through" as it has done with Jesus, with the preparation of John the Baptist, through revelation of many kinds. We hallow God's name, my study bible says, by doing God's will, seeking to bring this heavenly reality into the world. Clearly, we wish to see the kingdom of heaven in this world. All of Jesus' acts have been couched in the notion of spiritual battle, in casting out and having power over the demonic, He also heals us, feeds us, teaches us. So it is the will of God that we seek in order to bring the heavenly reality - the kingdom of heaven - into the world.

Give us day by day our daily bread. Let us think about what feeds us. This word translated as "daily" is epiousios in the Greek, which also means super-substantial, or "essential" in the sense that we are filled with the bread of spiritual sustenance, of the substance of this kingdom of heaven. We need God's word daily, God's teachings as disciples, and more: this also refers to the sacrament of the Eucharist. It is a word coined especially for the Gospels, and appears in no other literature. Perhaps we may best think of it as the sacramental food that we need for each day of our lives: that which brings us the kingdom even in this world, how that may come to us. This word may also be linked grammatically to a word that means "the next day" -- in my own opinion, we can see an allusion to what we look forward to, the future, perhaps even the life of the eighth day, the Resurrection, renewal of the kingdom of heaven in this world and our participation in that life now.

"And forgive us our sins, for we also forgive everyone who is indebted to us." I think that to understand forgiveness is perhaps the greatest gift we can be given in seeking God's will on earth. The word for "forgive" in the Greek is to "let go" or "send away." It is precisely like letting go of a debt off of a set of bookkeeping records. It does not necessarily mean reconciliation with the debtor, which is a different word in the Greek. But it does mean that we let things go in the sense that we don't endlessly seek retribution. We don't treat what is bad or evil or abusive as if it were the good, but on the other hand, we want our actions to be guided by what we pray for: the Father's will. Therefore we give up what troubles us to God, and seek God's way for handling all of our worldly situations, even those which harm or hurt us. In this way, we heal through forgiveness, and we help to bring the kingdom to the world. Our primary relationship is to Our Father - and not to those who have harmed or hurt us. We are not slaves to the payment of that debt! In some sense, this action is psychologically linked directly with the "next day" allusion in the word for our "daily bread" -- we look to the future, that gift we are given of a life with God as part of the kingdom in this world. We are not slaves to the past.

"And do not lead us into temptation, but deliver us from the evil one." Clearly the problem of evil is essential for us to grasp; Jesus will, of course, suffer and die. Our Lord will be crucified in this world, and He has already faced the devil and the demonic as part of His work in the world. So while we practice forgiveness, what of the problem of evil that will seek to thwart the kingdom? We pray to be led from temptation as we seek to practice forgiveness, and to be delivered from the "evil one" (this is the true form of the world here in the Greek). We ask for God's help in all things, in discipleship, in seeking to hallow God's name in the world.

And He said to them, "Which of you shall have a friend, and go to him at midnight and say to him, 'Friend, lend me three loaves; for a friend of mine has come to me on his journey, and I have nothing to set before him'; and he will answer from within and say, 'Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you'? I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs." Jesus praises the power of persistence in prayer to Our Father. It's not a one-time thing, just as we pray for our "daily bread" -- we need the sustenance of God each and every day. This is discipleship, as we consider with what food we need to be fed as disciples in this world who seek to work for the kingdom.

"So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." In other references in this Gospel and elsewhere, the greatest gift for which we ask is to have the true food of the kingdom, the mysteries and understanding, to be opened up to us. As disciples we seek His Way to bring that kingdom into the world, we seek how we are to live our lives each day as we look to the next, to the future of that kingdom coming into the world through us, in His name. This demand is not just about the purely material -- the prayer has not been about a material-minded life in the world, but is a prayer of discipleship, a sacramental life, filled with the substance or essence of the kingdom, of Our Father. We seek a life lived "in His name."

"If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!" In these words is the affirmation that we seek a holy and blessed life, the life of the kingdom, a fuller initiation day by day into discipleship. A stone in this case can also be something we stumble upon, or hard like a hardened heart -- not the food we need for nurturing and sustenance in our lives. Serpents and scorpions are, in my opinion, references to evil, to the demonic. A "fish" here in the Greek is the root form of the word that would symbolize Christ's identity as Son of God. An egg is the promise of the new life, the life of the "next day." And clearly, the emphasis of the gift of the Holy Spirit teaches us surely that what we seek is the gift of the spiritual life, of blessedness as we lead our lives as disciples in this world. A sacramental life is one in which all of life, and all of the things we do and need and partake of in this world (bread, fish, egg) are also filled with that Spirit, are a gift to the Father. Just as in the Eucharist we seek also that sacramental life as part of His kingdom in this world, that we seek to be brought more fully into this world.

So let us think today about a sacramental life - a life lived in discipleship, returned to God. Forgiveness is a powerful concept that teaches us a part of what it means to daily give up our lives to God, and to seek His food for us. We exchange one life for another, one perspective for another, in the love of that kingdom and that Father. We seek to live in His hallowed name, and to further hallow it, to glorify Him, and we ask the gift of the Spirit to teach us how to do that in a deeper and more powerful sense. How do you give your life to God? With what food do you need to be filled? How is the world transformed through such a life - even all the elements of our life, including the painful ones of the cross we take up daily - and the fuller gift of the Spirit?

If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me

And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?" So they answered and said, John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again." He said to them, "But who do you say that I am?" Peter answered and said, "The Christ of God." And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels. But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."

- Luke 9:18-27

In Saturday's reading, we read of Jesus' sending out of His apostles on their first mission. They were to act in all humility, taking no extra clothing, staying in the first home in which they were welcome -- and if they were not welcome in a town, as a rebuke they were merely to shake the dust off their feet. Upon their return, He took them privately to a deserted place -- but the crowds follow. Jesus heals and teaches, but it becomes late and there is little to eat. So, finally, He instructs the returned apostles to give them something to eat. In a prefiguring of the Eucharist, 5,000 men (and more women and children, no doubt) were fed. See Then He called His twelve disciples together and gave them power and authority.

And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?" So they answered and said, John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again." We so often read that Jesus takes time for private prayer, just as in Saturday's reading, we learned that the first thing He did upon their return from their first mission was to take them privately to a deserted place. These periods of prayer seem both to follow and precede Jesus' great acts of power, as well as each new step taken that opens up and expands His mission and ministry in the world. Now, He asks an important question. Also in Saturday's reading, we were given hints of all the rumors that are spreading, what people are saying about Him. We read of Herod's piqued interest because of popular understanding such as is expressed here in the disciples' answer. My study bible makes an important point: "What the crowds have to say about Jesus is of little importance. The disciples learn that lesson here. In the New Testament, the opinion of the crowd is seldom, if ever, clear, and often completely wrong."

He said to them, "But who do you say that I am?" Peter answered and said, "The Christ of God." And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day." It's interesting that this revelation of what is to come happens just as Herod has begun to get curious about Jesus (see Saturday's reading). The public will feel however it feels, with its opinions wrong and contradictory -- or worse, vacillating from one extreme to another. But so many of our recent readings have focused on the importance of faith. And this one continues with that understanding. Here is the great confession, made for all by Peter. Who is Jesus truly? The moment this is revealed, open, no longer hidden but declared clearly, Jesus prepares them for what is to come.

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels. But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God." My study bible points out that Luke eliminates Peter's initial refusal to accept the announcement of the Passion. But the emphasis here is clear: this is the news for all of us reading this Gospel, not just Peter. Faith involves a great struggle, a journey, of taking up the cross. It is not only Christ who will undergo His Passion, but we who follow in faith must also be prepared to follow from His example. We may perhaps find ourselves at that place of the cross many times, but through it, it is our faith that must sustain and give us the answers in going forward. This is, He says, truly how we find our lives. The instrument of death will be transfigured into one of life-giving abundance. In our own lives, that cross will always ask us to make choices - and it is faith that will provide the answers for life.

I have found myself in this place many times, of making hard choices. My faith leads me one way, but convention -- and what I would prefer -- may lead me another. Sometimes one has to leave harmful relationships behind, no matter how much we want them to work out. Sometimes a dream must be given up. But always there is the Christ there, waiting in prayer. The Spirit works through our lives to give us choices, to lead us forward, to open up new doors, but always the place of the Cross will call us, and we will have our own cross to take up, daily -- that is His promise. Often, I think, we expect our faith to simply provide us with the perfect life. But here, Jesus teaches us that we give up our lives: perhaps the things we think are important, in exchange for the life He will give us. That is the place of the cross. In all the lessons in recent readings about faith, this is the one that gets to the heart of a faith-filled life in this world. If you find yourself at that cross, take care and note this is what He promised - and it is the way of life in abundance that we seek and in which we find faith. This is the way in which we preserve our own souls rather than lose them to "the world," the "crowd" of false opinion and empty promise. Stay instead with that place of faith within you that shows you the way.

Then He called His twelve disciples together and gave them power and authority

Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick. And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money, and do not have two tunics apiece. Whatever house you enter, stay there, and from there depart. And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them." So they departed and went through the towns, preaching the gospel and healing everywhere. Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again. Herod said, "John I have beheaded, but who is this of whom I hear such things?" So he sought to see Him. And the apostles, when they had returned, told Him all that they had done. Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.

But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing. When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here." But He said to them, "You give them something to eat." And they said, "We have no more than five loaves, and two fish, unless we go and buy food for all these people." For there were about five thousand men. Then He said to His disciples, "Make them sit down in groups of fifty." And they did so, and made them all sit down. Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude. So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.

- Luke 9:1-17

Yesterday, we read Luke's account of the double-miracle that is found in all three Synoptic Gospels. Jairus, the leader of the synagogue, approaches Jesus needing urgent help because his only child, a daughter of twelve, is desperately ill. On their way, Jesus passes through crowds and stops suddenly. He asks, "Who touched Me?" He has felt His power go out of Himself -- and He draws out the woman with the years-long blood flow. Later He continues to Jairus' house -- but by now they have been told the girl is dead. However, Jesus tells Jairus to have faith, she is only sleeping. After He awakens the girl (despite the ridicule of the mourners), He tells everyone not to speak of this tremendous miracle. See Who touched Me?

Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick. Jesus' disciples are at last set off -- "sent out" (the root meaning of the word Apostle) -- into mission. We see an interesting note here as an accompaniment to yesterday's reading: He gave them power. We recall the "power that went out Him" when the woman with the blood flow touched the hem of his clothing. Jesus is the source, the center, but grace shares and expands its power through faith. And there is a second factor mentioned: authority. So, Christ shares two elements of His divinity through grace with His disciples: power and authority. They hold the keys to the kingdom; He shares elements of His own capacity through grace, for preaching and healing. But first it is clear, once again, this is a spiritual mission, for they have authority over demons.

And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money, and do not have two tunics apiece. Whatever house you enter, stay there, and from there depart. And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them." And how does this great power and authority appear to us? It is in the acts and appearance of radical humility: they go out without great preparation and pomp. In some sense, there is nothing to distract from the pure witness of the spiritual mission. Wherever they are first received, no matter how humble the dwelling nor the people, they are to remain there -- and not to move to better quarters as they are accepted and may be offered later. And those who do not accept this power and authority, who reject it? They are to be dispatched with a simple act of rebuke: the apostles are to shake the dust off their feet as a testimony against them. This is the way God's power and authority work through those "sent out" on this first special mission His disciples are now prepared enough to make, and are thus entrusted to do through faith.

So they departed and went through the towns, preaching the gospel and healing everywhere. Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again. Herod said, "John I have beheaded, but who is this of whom I hear such things?" So he sought to see Him. And the apostles, when they had returned, told Him all that they had done. Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida. Herod the curious once again comes into play in the Gospels. He has had John the Baptist beheaded by this time. But rumors are coming to him, of things happening in this region, and his curiosity is once again sparked, as it was by John the Baptist. As Jesus' power and authority are successfully "sent out," so the powerful mechanism of state rule takes notice. We can hear the echoes of rumors sparked by Jesus' preaching: that Elijah has returned (as John the Baptist was identified by Jesus), some think John has returned in Jesus, and rumors of old prophets risen (perhaps from the "spirit of Elijah" that had returned in John). But the "sending out" of the Apostles -- on a successful mission -- has created a stir and been noticed by this king. It is interesting to consider the contrast between the pomp and excess (and even paranoia) of this ruler, and the humility in the direction of the first mission by the apostles. Herod (Antipas) can't know that Jesus is the now-grown child his father had sought to kill in Bethlehem. After their successful mission, Jesus withdraws privately with His Apostles to a deserted place -- as we have seen Him withdraw in prayer after and before tremendous acts of His own power.

But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing. By now, the multitudes are following Him everywhere: preaching and healing are inseparable as part of ministry, just as it they were in the instruction of the Twelve.

When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here." But He said to them, "You give them something to eat." And they said, "We have no more than five loaves, and two fish, unless we go and buy food for all these people." For there were about five thousand men. Then He said to His disciples, "Make them sit down in groups of fifty." And they did so, and made them all sit down. Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude. So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them. The first mission of the apostles was to go out to heal and preach, having power and authority over demons. But here, there is another opportunity. Besides the miracle of feeding (a fulfillment of type, being a feeding in the wilderness such as occurred with ancient Israel), there is something of which we must take note: the disciples are now initiated into a sort of mirroring or prefiguring of the Eucharist. What Jesus blesses and multiplies by His power and authority is distributed by His apostles. We can see the grace at work that blesses, multiplies and feeds through power and authority that comes from Christ (and ultimately, from the Father). The leftover fragments, of course, fill twelve baskets: one for each apostle - thus, symbolically, to continue their work of feeding His sheep.

So let us consider today the aspects of the divine will behind the elements in the reading: power and authority. This is the action of grace in our world, sanctifying, blessing, multiplying and distributing. The apostles are "sent out" on this great first mission, with authority and power vested in them by Christ. And so we have to consider this authority and power as it is in our world at work today; these are the actions of grace we must look to and understand for ourselves. There is first of all a clear spiritual basis to this authority, and our world is the place of its action -- they have authority over demons. The actions of this power and authority are to heal, and to preach. The power will multiply anything it touches: its effects will grow and continue to grow. And ultimately, it is for the purpose of feeding us all, the faithful who need this food and its sanctifying grace. How do you feel that power and authority and grace working to bless what feeds you in this world today? How do you feel it at work? How does faith work to receive it for you?

Who touched Me?

So it was, when Jesus returned, that the multitude welcomed Him, for they were all waiting for Him. And behold, there came a man named Jairus, and he was a ruler of the synagogue. And he fell down at Jesus' feet and begged Him to come to his house, for he had an only daughter about twelve years of age, and she was dying.

But as He went, the multitudes thronged Him. Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, came from behind and touched the border of His garment. And immediately her flow of blood stopped. And Jesus said, "Who touched Me?" When all denied it, Peter and those with him said, "Master, the multitudes throng and press You, and You say, 'Who touched Me?'" But Jesus said, "Somebody touched Me, for I perceived power going out from Me." Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately. And He said to her, "Daughter, be of good cheer; your faith has made you well. Go in peace."

While He was still speaking, someone came from the ruler of the synagogue's house, saying to him, "Your daughter is dead. Do not trouble the Teacher." But when Jesus heard it, He answered him, saying, "Do not be afraid; only believe, and she will be made well." When He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl. Now all wept and mourned for her; but He said, "Do not weep; she is not dead, but sleeping." And they ridiculed Him, knowing that she was dead. But He put them all outside, took her by the hand and called, saying, "Little girl, arise." Then her spirit returned, and she arose immediately. And He commanded that she be given something to eat. And her parents were astonished, but He charged them to tell no one what had happened.

- Luke 8:40-56

Yesterday, we read the story of the man possessed by so many demons that he gave his name as "Legion." Jesus has traveled across the Sea of Galilee, to the country of the Gadarenes. Encountering this poor man, shackled and naked, and living among the tombs, He commanded the demon to come out of him. The demons begged not to be put into the abyss, but to be allowed into the herd of swine who were there in this Gentile country. Jesus allowed it, and the swine raced toward their deaths down a cliff into the sea. The local people were afraid and wished for Jesus to leave, and the now-healed young man wished to stay with Jesus as a disciple. But Jesus told him to go to his house in the city, and tell his friends and those who knew him "of the great things God has done for you." See What have I to do with You, Jesus, Son of the Most High God?

So it was, when Jesus returned, that the multitude welcomed Him, for they were all waiting for Him. And behold, there came a man named Jairus, and he was a ruler of the synagogue. And he fell down at Jesus' feet and begged Him to come to his house, for he had an only daughter about twelve years of age, and she was dying. Jesus' "return" is from the country of the Gadarenes, across the Sea of Galilee, where He has healed the man called "Legion." He returns to the place where all are waiting for Him, in contrast to the forsaken land of the tombs among which the healed demoniac lived. Here, the ruler of the synagogue welcomes Him with faith that Jesus can help his daughter.

But as He went, the multitudes thronged Him. Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, came from behind and touched the border of His garment. And immediately her flow of blood stopped. And Jesus said, "Who touched Me?" This is an interesting thing: Jesus, who knows so much about people without being told, asks who touched Him. Is it a testimony to the jostling of the crowds, and their numberless quality? Or perhaps it teaches us something else about this story? One thing we do know is this: she is healed from the touch of the border of His garment. And He knows it too.

When all denied it, Peter and those with him said, "Master, the multitudes throng and press You, and You say, 'Who touched me?'" But Jesus said, "Somebody touched Me, for I perceived power going out from Me." Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately. And He said to her, "Daughter, be of good cheer; your faith has made you well. Go in peace." Jesus draws the woman out: He knows that she has made a connection of faith with Him. It is her faith that has drawn out His power. My study bible makes an interesting note about the power of God, how objects sanctified by God can carry God's power. It is as if God is a great powerhouse of energy, and our faith makes a circuit that carries that energy of the holy, the great healing power we witness in the Gospels. He draws her out, she is His "daughter." Her faith has made her well: He, who is the source of the power, gives full credit to her faith for the healing!

While He was still speaking, someone came from the ruler of the synagogue's house, saying to him, "Your daughter is dead. Do not trouble the Teacher." But when Jesus heard it, He answered him, saying, "Do not be afraid; only believe, and she will be made well." Here is another emphasis on faith: as He was on His way to the house of Jairus, another episode of healing has taken place. But there is still time. It is faith that must be sustained through time. This is a great story about patience, as well. Somehow, the circuit we make with our faith also gives us time for what we need in life; God's power is not a slave to time - rather it is the other way around.

When He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl. Now all wept and mourned for her; but He said, "Do not weep; she is not dead, but sleeping." And they ridiculed Him, knowing that she was dead. But He put them all outside, took her by the hand and called, saying, "Little girl, arise." Then her spirit returned, and she arose immediately. And He commanded that she be given something to eat. And her parents were astonished, but He charged them to tell no one what had happened. Here is another healing miracle of the most astonishing kind. What strikes us most powerfully, though, is the emphasis on faith, on belief. The ridicule He endures emphasizes the nature of faith: sometimes we may have to sustain faith even to the extent that we fight a common assumption, the beliefs of those around us, our peers. But a sustaining faith can't fall victim to popular notions if it is rooted in something true and good that stands the test of time, and gives us options for that belief. And this is also a testimony to hte value of patience, even through tension of the most exacting kind. We hang on to the spark that is within us, the lamp in our hearts that makes the circuit or connection with this power. In this case, the power of God is something that defies all assumptions and expectations. In my opinion, it all depends on what (or Who) we put our trust in. The case of Jairus' daughter is unlike the woman who touched His hem in a significant sense: the woman was someone He drew out before the crowd when she wished to remain hidden. Now it is Jesus' turn to tell the witnesses to an astounding healing that they must keep silent and "tell no one what had happened."

Two miracles in today's reading -- both of which are reported in the same way in the Gospels of Matthew and Mark, as well. One is of a stupendous nature and requires secrecy, and the other is in its own way phenomenal but the woman is drawn out from her secret place. Jairus feels Jesus must hurry to save His young daughter -- she is dying. But the woman with the flow of blood has passed twelve years of suffering already. She takes the initiative in secret, but Jairus is an important man and all the community knows what is happening to his only child. But there is one common thread and it is faith: the woman's self-found faith, and Jairus's faith which must be encouraged by Christ. How does God's power work in our world? We must be alive to the capacity within ourselves for the faith that makes us a part of that circuit of the holy, and draws God's power into our midst. This is not a made-up, false faith, a power to draw us into emotional frenzy of one sort or another -- but rather the trust we put in God, in Christ. It's like any other relationship of love: we discern where we put that love and trust, what or who will not betray us, where our heart teaches us to put our faith. The Greek root for "faith" and also "belief" used here in the reading is also inseparable from the word "trust." How do we nurture that love and trust, and find it in ourselves? It is similar to Jesus' asking us to take heed how we hear, and keep the lamp lit in our hearts that responds to His word. Where is the place for spiritual sight and hearing that makes the spark in your life, that builds the flame of connection with God?

What have I to do with You, Jesus, Son of the Most High God?

Then they sailed to the country of the Gadarenes, which is opposite Galilee. And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and with a loud voice said, "What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!" For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was drive by the demon into the wilderness. Jesus asked him, saying, "What is your name?" And he said, "Legion," because many demons had entered him. And they begged Him that He would not command them to go out into the abyss.

Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them. Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned.

When those who fed them saw what had happened, they fled and told it in the city and in the country. Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. They also who had seen it told them by what means he who had been demon-possessed was healed. Then the whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear. And He got into the boat and returned. Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, "Return to your own house, and tell what great things God has done for you." And he went his way and proclaimed throughout the whole city what great things Jesus had done for him.

- Luke 8:26-39

In yesterday's reading, Jesus continued teaching the lessons gained from the parable of the Sower. He taught about keeping our inner lamps lit and bright -- and to take care how we hear! Then we were given the story of Jesus' mother and brothers coming to see Him, but Jesus taught again a reference to the parable of the Sower: that His mother and brothers are those who hear the word of God and do it. Finally, we were given the story of Jesus' disciples as they set off across the Sea of Galilee. Jesus fell asleep, and the meantime, a terrific storm came up so that they were all afraid of perishing. Jesus asked them, "Where is your faith?" Again, a reference to the lesson in the parable of the Sower, about the seed taking strong root in good soil within us. See My mother and my brothers are these who hear the word of God and do it.

Then they sailed to the country of the Gadarenes, which is opposite Galilee. In yesterday's reading, we read of the disciples setting sail across the lake (which is also known as the Sea of Galilee). Now they are in Gentile territory.

And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and with a loud voice said, "What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!" For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was drive by the demon into the wilderness. Jesus asked him, saying, "What is your name?" And he said, "Legion," because many demons had entered him. And they begged Him that He would not command them to go out into the abyss. This poor man cannot even live in his own home city, but must dwell here in the country beyond -- even among the tombs. It is the only place that his community has deemed fit for him. He wears no clothes, a sign of his isolation from community. He often has a guard, is bound with chains and shackles -- literally as a prisoner. But even so he broke the bonds and, we are told, was driven by the demon into the wilderness. The question, "What have I to do with you, Jesus, Son of the Most High God?" is a kind of echo of his forsaken life, his aloneness. Who is exempt from the realm of God but those entirely abandoned? Clearly the demon persecutes the man in every way possible, including complete ostracization -- even from the Son of the Most High God. His being driven out even into the wilderness beyond the tombs and chains and shackles is a sign of utter desolation. And, it is not merely one demon that binds and torments him, but a "Legion." He is so far driven from life itself that the great fear seizes him that Jesus has come to torment him. This is the perspective of the demons. The abyss remains the prospect of an even deeper and greater isolation, a bottomless depth.

Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them. Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned. The demons wish to join the swine, rather than the terrible emptiness of the abyss which is a bottomless depth without end. We have a key here, I think, to this life beyond or without the Christ: a terrible aloneness and isolation, where even to inhabit the swine is preferable to the torment of such isolation. It is a kind of key perhaps to ailments and conditions that make us vulnerable to bad ideas, bad company that leads us astray in life. The demons, however, prove destructive and lethal even to the swine (considered unclean animals by the Jews), and show their true nature.

When those who fed them saw what had happened, they fled and told it in the city and in the country. Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. They also who had seen it told them by what means he who had been demon-possessed was healed. The spectacular healing of this possessed man causes a storm of publicity in this community. He is now clothed, and in his right mind, sitting at the feet of Jesus. He has a place to be -- the picture of the man at the feet of Jesus is one of love and discipleship, of belonging. We remember Jesus' words yesterday about what constitutes His family: "My mother and My brothers are these who hear the word of God and do it."

Then the whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear. And He got into the boat and returned. Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, "Return to your own house, and tell what great things God has done for you." And he went his way and proclaimed throughout the whole city what great things Jesus had done for him. Striking an echo of the response of the demons, these people greatly fear Jesus. They do not welcome the healing but think only of the loss of the swine. This is surely no place for the healed man. But Jesus does not take this new disciple with Him across the sea again, but instead tells him to return to his home in the city -- to his own house (that is, his own people), "and tell what great things God has done for you." He becomes, in effect, an evangelist, a witness to his own people of the good news of Christ. He is returned as a restored and transformed person, now a part of a community beyond even his own house, but of the kingdom.

It's my opinion that the terrible fears and loneliness and isolation we read about in the demonic influence is a key to something powerful and important in this Gospel, in the mission of Christ for kingdom. We read and hear His words about family from yesterday's reading, and we come to understand its inclusion. But there is a deeper reality here, of the terrible isolation of being without it, excluded from it. There is a profound spiritual depth to this kind of isolation and loneliness. It is an alienation not only from community, but life itself. The abyss of the demons is so far beyond any form of community that to occupy the swine is preferable -- and so they spread their destructive influence. There's a saying in Twelve Step programs: "Don't get too Hungry, Angry, Lonely or Tired" -- and I think there is great wisdom in this. What do we turn to in loneliness and isolation? Let us think, then, about the great healing and restoring powers of Christ, and His inclusion in His family. Whatever our problems, He asks us to be transformed in Him, to relate through Him and His power. We don't go back to the same situation, but we remain changed and a part of His understanding of family as we are restored to the life He asks us to live. We lose our fears in Him. Can we apply that to our understanding of loneliness, fear, isolation -- and find His power of life for us?

My mother and My brothers are these who hear the word of God and do it

"No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light. For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him."

Then His mother and brothers came to Him, and could not approach Him because of the crowd. And it was told Him by some, who said, "Your mother and Your brothers are standing outside, desiring to see You." But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."

Now it happened on a certain day, that He got into a boat with His disciples. And He said to them, "Let us cross over to the other side of the lake." And they launched out. But as they sailed He fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in jeopardy. And they came to Him and awoke Him saying, "Master, Master, we are perishing!" Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm. But He said to them, "Where is your faith?" And they were afraid, and marveled, saying to one another, "Who can this be? For He commands even the winds and water, and they obey Him!"

- Luke 8:16-25

Yesterday we read about the several women who are Jesus' followers and providers -- the two of them we read the most information about were those one would not expect to be with Jesus: Mary Magdalene, out of whom had been cast seven demons, and Joanna who was the wife of Chuza, the steward of Herod. It follows along with the story (in the previous reading) of the woman who bathed Jesus' feet with her tears and anointed them with fragrant oil - whose many sins He forgave. Then Jesus gave us the parable of the Sower, introducing parables and teaching why He spoke to the crowds this way. See He who has ears, let him hear! The parable of the Sower.

"No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light." Jesus has just finished telling the parable of the Sower, and giving His interpretation in private for His disciples only. He described the many ways in which the seed of the word is planted in us, and may be uprooted or fail to bear fruit. The key is in our spiritual ears and eyes, what is in our hearts, how open they are to spiritual truth and understanding. Therefore it all depends on how we "hear" the parable, how we "hear" the word. Jesus also taught, in yesterday's reading, that we need patience to bear good fruit. Therefore the lamp, lit by "hearing" His word must burn the brighter in us with patience and cultivation of our ability to hear. We have to ability to continue to burn that light brighter, by receiving the word as it continues to come to us once that lamp is lit -- "For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light." Therefore, it requires patience and diligence in our spiritual journeying forth; this is not a one-time only enlightenment! "Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him." So, our ability to hear must be carefully preserved and cultivated through time, through our lives and our spiritual sojourn as disciples -- because whoever does not have, does not guard and brighten this spiritual lamp of the heart with care and patience and bear its fruit, may lose even what they have. Discipleship is a lifetime journey in which we are expected to grow, not stand still. My study bible says, "The more one permits God's light to shine, the more light is given."

Then His mother and brothers came to Him, and could not approach Him because of the crowd. And it was told Him by some, who said, "Your mother and Your brothers are standing outside, desiring to see You." But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it." At first hearing, one may think this is a putdown of Jesus' mother and brothers. Rather, it is inclusive, as all of Luke's Gospel teaches us Jesus' radical inclusion in the law of faith and love and discipleship. We know why Mary has been revered and venerated: it was her own response to God's word that defined her life and her place in the economy of salvation. And so, Jesus invites each of us also to become His family by the same response to the word. This is a further "illumination" of the words about light and the lampstand, above.

Now it happened on a certain day, that He got into a boat with His disciples. And He said to them, "Let us cross over to the other side of the lake." And they launched out. But as they sailed He fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in jeopardy. And they came to Him and awoke Him saying, "Master, Master, we are perishing!" Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm. But He said to them, "Where is your faith?" And they were afraid, and marveled, saying to one another, "Who can this be? For He commands even the winds and water, and they obey Him!" Finally, we are given a lesson in faith that also illuminates the teachings in the parable of the Sower -- because difficulties will come. Seeming threats to our lives and well-being will come: this is also an important part of the parable, and why we need patience as in Jesus' words in His teaching on the parable: "having heard the word with a noble and good heart, keep it and bear fruit with patience." We will go through many threats to our faith in life, the cares of the world choke us, and the fears for what we may lose. But to hold onto faith is the way of patience through time and all the myriad ways in which life will challenge us in this regard. We will have fears to cope with. But we must remember the One who plants in us the seed of faith.

Jesus asks today, "Where is your faith?" How do we strengthen it through time, and allow the lamp to burn more brightly within ourselves? Where does your faith come from, and how has it been tested? Can you cultivate the patience to keep it burning brightly within you so that it bears fruit through difficulties? How does being a part of this spiritual family get you through the tough things you may bear in life, and sustain you? You may find that instead of diminishing your faith, coming through the difficulties choosing discipleship -- taking heed how we hear -- may actually help your light to shine more brightly, and bear the fruit He asks.

He who has ears to hear, let him hear! The parable of the Sower

Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance.

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable: "A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold." When He had said these things He cried, "He who has ears to hear, let him hear!" Then His disciples asked Him, saying, "What does this parable mean?" And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that

'Seeing they may not see,

And hearing they may not understand.'

"Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are chocked with cares, riches, and pleasures of life, and bring no fruit to maturity. But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience."

- Luke 8:1-15

Yesterday, the lectionary gave us the story of the woman who bathed Jesus' feet with her tears, and anointed them with fragrant oil. Jesus was at dinner in a Pharisee's house -- the Pharisee, Simon, was scandalized because this was a sinful woman. But Jesus told a parable about forgiveness and love, which Simon understood. Jesus pointed out all that the woman had done for Him, in contrast to Simon, His host. And He said, "Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." He told the woman her sins were forgiven -- and those at table wondered who He was that He could do this. But He replied to her, "Your faith has saved you. Go in peace."

Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance. After the story of the woman who washed His feet with her tears, and bathed them in fragrant oil, we get another picture of Jesus' ministry. Luke includes for us the many women who help, assist and follow Him. And again, as with so much of this Gospel, we see they are to a great extent outcasts of the society, former sinners. There is Mary Magdalene (by tradition called Apostle to the Apostles), out of whom was cast seven demons. Joanna is the wife of the steward of Herod, a high position in the house of a powerful and ruthless ruler, the one who has imprisoned John and whom Jesus will scathingly call "that fox." A steward is like a treasurer, someone who manages the finances of House such as Herod's. And we are told that these women and others like them -- "many others" -- provided for Jesus' ministry out of their own resources. So, Jesus keeps company with all those who love Him, while to others' eyes their identities, in so many 'worldly' ways, might cause scandal. In this is an echo and affirmation of the lessons from yesterday's reading. In Jesus is, in some great sense, the place in which conflicts are resolved, through the love and faith in Him.

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable: "A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold." When He had said these things He cried, "He who has ears to hear, let him hear!" Jesus gives us -- a part of the great multitude -- the parable of the Sower. This parable is found in the Gospels of Matthew, Mark and Luke. We are all familiar with this image of Christ (and by extension, those who are "sent out" to sow this seed) as the Sower. But we have to picture, if we will, the story told before the crowd, and how they might understand it. Imagine it told for the first time, without an explanation of its meaning. Jesus teaches us His intention, when we're told He says, "He who has ears to hear, let him hear!"

Then His disciples asked Him, saying, "What does this parable mean?" And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that 'Seeing they may not see, and hearing they may not understand.'" This quotation is from the Book of Isaiah. It gives us insight into the role of Jesus as judge in a messianic context. Who can understand? Who has ears to hear? To be allowed to participate in that kingdom depends on us: on what spiritual sight and hearing we cultivate within ourselves. Are our hearts open to the meanings in the words? to real understanding? or are they hardened as in the text from Isaiah?

"Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are chocked with cares, riches, and pleasures of life, and bring no fruit to maturity. But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience." What's interesting here about Jesus' explanation is the four "stages" or categories He describes. There are those who fall prey to the "evil one" -- the devil, in whose hearts the word is immediately taken away, so that they cannot be saved. There is the next stage in which faith seems to starting, but temptation plucks it out. Then there are those of us for whom the realities of this world are all too much: they cover up that seed and its fruit, and we lose sight of this purpose of the production of such fruits of faith. And finally there are those "having heard the word with a noble and good heart, keep it and bear fruit with patience." Perhaps in some way we can all relate to each of these stages; after all, many of us will have experienced one or more or each of them. We may have stumbled on the road of faith in one way or another; it is a constant and always new journey. I think one great key to these passages though is in Jesus' final statement here: to "keep it and bear fruit with patience." And it is that great virtue of patience that we need to keep in mind, to cultivate and to understand. In loving God, one may at times find great loneliness, or loss. It is not always an easy road. We may be impatient to see great fruits we have built up in our expectations, but the life of wisdom the Spirit invites us to may be without the seemingly spectacular highs and lows of worldly life -- a cultivation of the joys of the heart of faith is something different and requires patience, including with the times when we may be faced with great changes we need to make in our lives and especially in ourselves and our outlook. We may perhaps experience these changes as a sense of loss. Patience is the great key to faith - we are all on the journey, and not on a race to an end.

There is so much to learn in the journey of faith. Christ keeps company with those who could scathingly be looked at as spiritual outsiders: former sinners, even the wife of Herod's steward. Yesterday we read of the great expression of genuine love and faith from a sinful woman in public (at a Pharisee's house, no less) toward Jesus. But all is accomplished in time. Just as in the Gospels there are so many lessons for us to take in, we mustn't forget that these lessons will be those we are called upon to learn in our own lives and through our own experiences. They are not just stories for us to memorize and learn from a Book! The Book of the Church is the Book in which we learn about the things that are alive in us, which we will be expected to live for ourselves and learn for ourselves, through our own experiences -- and for that we do need patience. To bear the fruits He asks of us takes patience, discernment, awareness, and the willingness to change what we are called upon to change. It is a day to day work -- not filled necessarily with great worldly rewards, but rewards nevertheless which will surprise us, fulfill us, keep us going. In my experience, these rewards come in unexpected forms -- and we must be prepared to receive them as we are given. Can you handle that, and the aloneness or disappointed expectations we may sometimes feel as we go forward? Can you receive the forms of reward you may not have expected (nor even previously desired)? The patience of the saints is something we may all have heard about -- but from each of us it is required to learn and grow and move on into the fruits of our personal faith. It's in the love of Christ that such conflicts are resolved. He who has ears to hear, let him hear.

Her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little

Then one of the Pharisees asked Him to eat with him. And he went to the Pharisee's house, and sat down to eat. And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner." And Jesus answered and said to him, "Simon, I have something to say to you." So he said, "Teacher, say it." "There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?" Simon answered, "I suppose the one he forgave more." And He said to him, "You have rightly judged." Then He turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." Then He said to her, "Your sins are forgiven." And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?" Then He said to the woman, "Your faith has saved you. Go in peace."

- Luke 7:36-50

On Saturday we read about the disciples of John the Baptist -- they came to ask if Jesus was the Coming One, or if they should look for another. Jesus performed His healing work in their presence, and instructed them to tell John that "the blind see, the lame walk, lepers are cleansed..." -- all events related to the prophecy about the Coming One, the Messiah. John the Baptist is in prison, and Jesus goes on to proclaim to the crowds after his disciples leave, "What did you go out into the wilderness to see?" Jesus teaches that John is the greatest of the prophets -- but that even the least in the kingdom of God is greater than John. He disparagingly refers to those who have criticized both John and Himself; they are like children playing a game, with spite. They criticize John for his austerity and Jesus and His followers for drinking and eating. "But," Jesus adds, "wisdom is justified by all her children."

Then one of the Pharisees asked Him to eat with him. And he went to the Pharisee's house, and sat down to eat. My study bible points out that some Pharisees were open to Jesus' mission, as we can see from this gesture of hospitality. At least this Pharisee was interested -- but we will see from the story what limitations perspective may make to full acceptance. My study bible says about the Pharisees, "They could not entirely free themselves from their suspicions and prejudices."

And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. This gesture of love is similar to that of other stories in the Gospels, most notably about Mary of Bethany. But it is not in isolation -- however, the lesson taught here is similar.

Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner." And Jesus answered and said to him, "Simon, I have something to say to you." So he said, "Teacher, say it." "There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?" Simon answered, "I suppose the one he forgave more." And He said to him, "You have rightly judged." Simon, the Pharisee, exposes his own prejudices and beliefs here: Jesus should know about the woman, and what kind of sinner she is. But Jesus tells His own story that lets us know the following: He's quite aware not only of what the woman is, but also what Simon is thinking. So He tells a parable to open up Simon's understanding. Simon is clearly capable of the discernment to understand the parable, and therefore perhaps to grasp what Jesus has to teach and to reveal through the interaction with the woman. It is Simon who needs to open up his eyes and his understanding.

Then He turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." Jesus rightly points out the great love expressed by this woman -- and it is a championing of love, ultimately, that characterizes Jesus' teaching here. This is not about the lavishness with which one greets a guest or treats a person of honor; it is about the strength of love (and eventually, we read, of faith) that is in a person. It is about relationship. And the link between forgiveness and love is indelible, treated here as indistinguishable one from the other. Love is the currency of the kingdom, we see once again in this Gospel. Love leads to forgiveness and forgiveness leads to love.

Then He said to her, "Your sins are forgiven." And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?" Then He said to the woman, "Your faith has saved you. Go in peace." While others at the table are questioning Jesus' authority to forgive sins, He responds by dismissing the matter entirely with His statement to the woman: "Your faith has saved you. Go in peace." A great and tremendous reconciling, all in the love between Himself and the woman, Creator and creature, forgiveness through faith and love. My study bible says, "In the mercy of God, a sinful past is not a hopeless liability. Forgiveness comes to those who truly love Christ." And personal faith is inextricable from love as well: this is the relationship He seeks, and rewards. Love sets the captives free.

I am always astounded at this story, because we can just imagine similar circumstances today. I have seen at churches incidents of tremendous snobbery: who will sit with whom (for example, at a social hour after church), who is acceptable and who is not. We're all familiar with the social context of the company we keep. Jesus' story comes to us therefore not as a prosaic one we've heard many times before, but as one we need to view with fresh eyes to an understanding of what happens in a social context all too often. Not only does He allow this woman to approach Him, but she lavishes a tremendous act of love and care upon Him, perhaps beyond anything that we have seen at a social gathering. A woman touches Him -- and so much more. All of this is out of bounds socially, this tremendous expression of affection. But worse, she is a great sinner, a scandal. Let us think about the acts of love God welcomes, and sees for what they are. They trump everything else, and must be valued for their true meaning and power. How often can we say we do that?

Wisdom is justified by all her children

Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?" When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'" And that very hour He cured many infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, "Go and tell John the things that you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me."

When the messengers of John had departed, He began to speak to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. This is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he." And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.

And the Lord said, "To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying:

'We played the flute for you,

And you did not dance;

We mourned for you,

And you did not weep."

For John the Baptist came neither eating bread not drinking wine, and you say, 'He has a demon.' The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by all her children."

- Luke 7:18-35

In yesterday's reading, Jesus healed the servant of a centurion and the only son of a widow was brought back to life from death. Two stories: both of people on the margins of this particular society -- one a man of wealth and power and many servants and men he commands, the other a woman who has lost everything and is facing destitution. The centurion is a man of great virtue: humility and compassion and faith, the woman moves Jesus' compassion for her. The crowds with Jesus and with the woman all marvel: "God has visited His people."

Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?" When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'" John the Baptist was put into prison shortly after he had baptized Jesus, and therefore has not been a witness to His ministry. The expectations of the Coming One are many, defined by prophets: see for example these passages from Micah, Zechariah and Malachi. My study bible says that John "probably has not heard Jesus teach, nor seen His many miracles. John also anticipates that Jesus will judge at His first coming, whereas Jesus comes to save and heal. John's question indicates either a desire to obtain secure knowledge or an intent to guide his own disciples to Jesus." Many of Jesus' disciples (including among the Twelve Apostles) were first disciples of John; in a sense they were prepared for discipleship with Jesus having followed John first. John's question reflects the expectations concerning the Messiah, or the Coming One. The reiteration of the question in this passage underscores its great importance.

And that very hour He cured many infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, "Go and tell John the things that you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me." Jesus responds to John's question -- posed by John's disciples -- with a display of His healing power. These are "miraculous messianic deeds" as my study bible puts it. His words back to John also reflect prophecy about the Messiah, the Coming One: see these passages from the prophet Isaiah.

When the messengers of John had departed, He began to speak to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. This is he of whom it is written: 'Behold, I send My messenger before Your face, Who will prepare Your way before You.'" Jesus speaks to the crowds who now follow Him everywhere, as His reputation has grown so great. He chastises them regarding John the Baptist -- a man of tremendous humility and holiness, who practiced a kind of radical poverty, and is now in prison. He is a prophet in the mold of a prophet, and Jesus claims him to be the messenger referred to in prophecy (see these passages from Isaiah and Malachi). Again, we are in the realm of expectations and of prophecy -- and there is more to this: Jesus settles the question of any rivalry between them with the seal of union. John was the great messenger of the prophets; there is no division between them despite their seeming differences.

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he." And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him. My study bible says, "Christ recognizes John as the greatest prophet. John belongs to the period of the Old Covenant; the Kingdom of God is inaugurated through Christ. The New Covenant so far surpasses the old that the least in the kingdom is greater than John." John's baptism of repentance, then, in preparation for the Coming One, was -- in the eyes of the Evangelist -- a part of the will of God for His people, of opening up their eyes to what was coming. In such a declaration, we again have a seamless picture given us of transition from the Old to the New, with John the Baptist serving in harmony with Jesus in the context of the One who is to come, the correct expectations of prophecy. There is no division; rather there is fulfillment, with each playing his role in God's great spiritual economy. And this "economy" includes "all the people" who heard, "even the tax collectors" who had received the baptism of John. The only ones excluded are those who have rejected this for themselves, who believe they knew better and have their own "roles" and positions to secure: the Pharisees and the lawyers. The Evangelist tells us flatly here that John's baptism was by the grace of God, and those who rejected it are out of step. It indicates, according to my study bible, a "hardness of heart and no receptivity to the grace of the Kingdom of God."

And the Lord said, "To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying: 'We played the flute for you, And you did not dance; We mourned for you, And you did not weep." For John the Baptist came neither eating bread not drinking wine, and you say, 'He has a demon.' The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by all her children." Jesus is referring in the verses of chant to a children's game, in which there were two sides. One group of children pretended to be either musicians playing a tune for a dance or mourners at a funeral, and the other would have to respond properly by either dancing or weeping. He compares the leadership (the Pharisees and lawyers referred to above) to such children, who commanded one thing or another, and complain that the other group did not respond properly. Their criticisms of John referred to his austerity, and their criticisms leveled at Jesus and His disciples refer to lack of fasting (see again this previous reading in Luke). And once again, Jesus unites what appear to be diverse teachings and teachers -- a diversity between Himself and John the Baptist, by using the phrase: "Wisdom is justified by all her children." We cannot put limits on the mind nor the manifestation of God in the world: this "wisdom" is that of the Holy Spirit, as the Spirit may work in each of us in seeming contradiction and in our uniqueness but for the true spiritual economy of the world in united purpose. We can see the same in the diverse lives of the saints and holy people who've come before us: a radical uniqueness in the abundance of life and personality as developed through holiness -- but each serving the same ultimate purpose in the divine economy of God.

So here we have a mingling of prophecy and expectations, and those who accept or reject the new -- and even the greatest of the old, because they cannot accept it and cannot perceive the spiritual reality at work. What does it mean when the holy appears and defies expectations? How can we keep from that critical mind that only finds fault because it secretly does not want to accept the radically new and unique appearance of the holy that may defy our personal or worldly expectations, and disappoint our hopes in terms of position for ourselves? How do we keep our hearts and eyes and ears open to the work of the holy in our midst? This is the great question here, and Jesus continually invites us to open our eyes to the work of the Spirit, to the manifestation of the holy, by posing these questions here, and pointing out the great economy of God in the work of both John the Baptist and Himself. God may appear to us in rags, in radical poverty -- or perhaps in the form of a Teacher who eats and drinks and celebrates with His students. But both work for the same purpose, and are doing their part. How do we get to the place where we participate and accept likewise? How do we see the union rather than the seeming contradiction? Where do we go to escape the critical mind that blinds us to our own self-centeredness, and vaunted expectation? Perhaps it is as simple as the question of John the Baptist: we hold our minds open, and ask in prayer to the One. Jesus' ministry of grace was not exactly what was expected -- judgment deferred. But John has his mind open to the purposes of God. Can we do the same without setting our own limitations on God? Can we see God's united purpose in seeming diversity and uniqueness of the expression of the holy?

God has visited His people

Now when He concluded all his sayings in the hearing of the people, He entered Capernaum. And a certain centurion's servant, who was dear to him, was sick and ready to die. So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue." Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. For I also am a man placed under authority, having soldiers under me. And I say to one, 'Go,' and he goes; and to another,'Come,' and he comes; and to my servant, 'Do this,'and he does it." When Jesus heard these things, He marveled at him, and and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!" And those who were sent, returning to the house, found the servant well who had been sick.

Now it happened, the day after, that He went into a city called Nain, and many of His disciples went with Him, and a large crowd. And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. When the Lord saw her, He had compassion on her and said to her, "Do not weep." Then He came and touched the open coffin, and those who carried him stood still. And He said, "Young man, I say to you, arise." So he who was dead sat up and began to speak. And He presented him to his mother. Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and "God has visited His people." And this report about Him went throughout all Judea and all the surrounding region.

- Luke 7:1-17

In yesterday's reading, Jesus finished His Sermon on the Plain. (For the complete readings of this sermon, see first Blessed are you poor, for yours is the kingdom of God, and But I say to you who hear: Love your enemies.) The Sermon on the Plain is the version in Luke's Gospel of the similar teachings we read in the Sermon on the Mount in Matthew's Gospel. Yesterday, we read that Jesus taught against hypocrisy -- teaching us as disciples to look to ourselves first, to remove "the plank in our own eye" before speaking of the speck in a brother's. He said that a good tree does not bear bad fruit -- and that out of the abundance of the heart the mouth speaks. So we look to our own hearts and what we guard and keep there, and what we need to cast out that does not bear good fruit. To follow His teachings on this subject, to do as He says, is to build our house upon a sure foundation of faith, but to fail to do so is to have no foundation at all. See Can the blind lead the blind?

Now when He concluded all his sayings in the hearing of the people, He entered Capernaum. And a certain centurion's servant, who was dear to him, was sick and ready to die. So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue." My study bible points out the virtues of this man who is engaged in a position of considerable power. He is compassionate and loving: his servant is "dear to him." He sends the elders of the Jews to Christ, thinking he is not worthy to approach -- a sign not only of the greatest respect for Christ as a Teacher among the Jews, but also of his humility despite his position of power as centurion. So kind is he in stewardship of his position with an occupying power that he has built their synagogue, in great appreciation of their spiritual heritage. So, first of all, we have a man in a position of great material power, a Roman centurion, who embodies many characteristics of virtue that spirituality would teach us. This is, and remains today, an image for those who aspire to or embody in positions of worldly authority of any kind.

Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. For I also am a man placed under authority, having soldiers under me. And I say to one, 'Go,' and he goes; and to another,'Come,' and he comes; and to my servant, 'Do this,'and he does it." When Jesus heard these things, He marveled at him, and and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!" And those who were sent, returning to the house, found the servant well who had been sick. Again we have this tremendous expression of respect from a centurion -- with power, wealth, servants, and all that goes with worldly position -- to an itinerant preacher, a teacher or rabbi that has no authority to cite but Himself (not having studied under a great or famous rabbi). But above all, the centurion has what we can infer from the construction of this story is the greatest virtue of all: faith. It is like a crowning achievement on a list of spiritual achievements of tremendous virtue, and the foundation that feeds the good things we already know of him. It is the trigger for the full manifestation of Christ's healing power.

Now it happened, the day after, that He went into a city called Nain, and many of His disciples went with Him, and a large crowd. And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. We have to understand the compassion of Christ by seeing the position this woman was in. First, we take note that this account of healing appears only in Luke's Gospel. We note that she is a widow who has lost her only provider in life, so she has suffered not only a devastating personal loss, but also faces life alone and helpless. We also take note of the large crowds - a social context - on either side: a group of disciples and also a large crowd with Jesus, and also a "large crowd" from the city with the widow in mourning.

When the Lord saw her, He had compassion on her and said to her, "Do not weep." Then He came and touched the open coffin, and those who carried him stood still. And He said, "Young man, I say to you, arise." So he who was dead sat up and began to speak. And He presented him to his mother. My study bible is careful to note that this is not a true resurrection, but a resuscitation. That is, like Lazarus, he is awakened from the dead but will also die again a natural death. But Jesus is moved by compassion, and within the social context of the large crowds He displays His power. Above all, we are taught that this is a God of love, and it is the currency of love in which this kingdom is born and manifests. I love to note the little literary effect of this sentence: "And He presented him to his mother." It is a gift! An extraordinary blessed event, like a birth. I believe that might assume he is, in fact, "born again."

Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and "God has visited His people." And this report about Him went throughout all Judea and all the surrounding region. The inevitable response of such a stupendous act, before "large crowds" from both the city and elsewhere, is Jesus' fame that goes everywhere -- especially "throughout all Judea and the surrounding region." It will, of course, also inevitably provoke confrontation with the temple leadership. My study bible notes that "through the three miraculous resurrections performed by Jesus -- the son of the widow of Nain, Jairus's daughter, and Lazarus -- God is glorified. In the glorification of the Father through these incidents, the Son of God is Himself glorified. In raising those who were dead, though they would return to death one day, Christ shows forth His divinity and gives assurance to all who believe of His Resurrection and ours." We also note the theme in the recognition among the crowds that is often associated with the Gospel of Matthew: God is with us, Emmanuel. It is a reminder of the birth into the world of God incarnate, another birth story, another gift of love to a mother, and to a world that awaits the good news that we are not left alone.

Let us consider, then, Jesus' acts of love and compassion. We are not alone, and God is glorified through love. He has taught over and over again that if we want to glorify God then we must seek to be like God. We weed out the things in ourselves and our hearts that are unproductive, and do not bear good fruit. We turn to ourselves and look and cast out what doesn't work in this scheme of things in which the greatest virtues are manifestations of love. What is your currency? Can you give up the pain and loss of the world to the God of love -- and find your way forward in that relationship? Here, Jesus' miracles are not just about a force of stupendous power beyond our comprehension, but rather about the glorification of God, for this purpose that He is sent, even to the outsiders on the margin of the society: a centurion and a bereft widow. What, then, is our purpose in imitation of Him? The crowd shouts, "God has visited His people," and the story asks of us, who are God's people?