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Gospel, Good News+++
For I am not ashamed of the Gospel+++
Pr. John F. Hagberg
Tradition says that Luke was a physician, a Gentile convert to Judaism, and a friend of Paul. (Colossians 4:14 “...the beloved physician...” 2 Timothy 4:11 “Luke alone is with me.”) The audience for which Luke wrote may be “disguised” in the person of Theophilus (Lk 1:3), who could be a specific person or the “ideal reader” as the “lover of God.” A commonly accepted location for Luke’s audience would be Antioch in Syria. It is also generally assumed that the audience is Greek/Gentile. A case can be made that Luke sees the Gentile church as the true heirs of the promises made to Israel. Luke is very well versed in the traditions and promises of Israel, but the presence of Jews in his church is not as pronounced as it appears to be in Matthew. The problems of assimilation of Jew and Gentile into the Christian community seems to be a non-issue for Luke, a past event reported by Luke in the authorization of Paul’s ministry to the Gentiles in Acts 15 and the compromised Torah tradition. The probable dates of authorship range from approximately 75 to 85 AD. It is commonly held that Luke wrote after the destruction of the Temple in 70 AD and had a copy of Mark. Luke also shared a source common to Matthew, which scholars have called Q. Luke is also part one of a two part work that included the Book of Acts. It is unfortunate that the Gospel of John has been inserted between Luke and Acts. They are intended to be one work. Luke is responsible for a portion of the Church calendar in that the dates of Ascension and Pentecost follow Luke’s story line. Luke’s beginning may seem like a musical as poetry interrupts narrative as the characters break into song. The “songs” of chapters 1 and 2 provide significant parts of the Church’s liturgy: Magnificat, Benedictus, Nunc Dimittus, Gloria in Excelsis.
Against the backdrop and within the context of the Roman Empire and the Pax Romana (described at the beginnings of chapters 2 and 3), Luke tells a story about the Kingdom of God and “peace among those whom God favors.” Because the heroes of Luke’s story are the powerless and the despised, one discovers that the God of Luke is a God of surprises, favoring the lowly and often working outside of the boundaries of structured society. Luke has been influential in what has been called a “Social Gospel” emphasis and as a major source for Latin America’s liberation theology. Luke also appears to be God’s success story. Nothing gets in God’s way, not even the cross. There are no words of agony and abandonment from the cross according to Luke. Indeed, the way Jesus dies suggests that the cross is a minor inconvenience on the way to greater things. The Holy Spirit, the same power that enabled Jesus to do what he did, is available to the Church. When the Holy Spirit works, there are successes by the thousands. Luke tends to look on the bright side of discipleship. For example, in the book of Acts, even though he must have known about it, Luke does not record the death of Paul. Luke could easily be interpreted as an unwilling contributor to a theology of positive thinking or perhaps even to a theology of glory (see below). Mary’s words in response to the work of the Holy Spirit are to be the Church’s words, “Let it be.” By the power of the Holy Spirit, the Gospel impacts the world like a rock dropped in water. The rippling effects of the Gospel, first through the ministry of Jesus and then through the ministry of the Church, spread from Jerusalem to the ends of the earth.
Luke’s theology can be discerned by looking at several components of his gospel:
Ø The changes made to either Mark or Matthew’s story.
Ø The stories told only by Luke.
Ø Luke’s birth, passion and resurrection narratives.
Prominent threads also contribute to an understanding of Lukan theology.
Ø Inclusivity: Simeon recognizes that Jesus is for Israel and the Gentiles. Jesus’ genealogy is traced back to Adam, not Abraham as Matthew does. Jesus embraces those outside of the boundaries of Judaism. The disciples are to be witnesses to the ends of the earth.
Ø Holy Spirit: Every major character is empowered by the Holy Spirit. Jesus, in particular, is full of the Holy Spirit, prays in the Holy Spirit, and commits his spirit to God upon his death. The disciples/church must wait for the Holy Spirit before any mission begins.
Ø Gentiles and Outsiders: Jesus describes his mission to the poor, the captives, the blind and the oppressed. Characters like the “Good Samaritan” the lost son, Lazarus, the one Samaritan leper, the tax collector in the Temple and Zacchaeus are lifted up in the story.
Ø Feminine images: Luke’s birth stories feature Elizabeth and Mary, not Joseph and Zechariah. Mary and Martha are part of the story. Jesus laments over Jerusalem as a “mother hen.” (13:34) The woman who looks for a lost coin (13:8) is an image of God.
AN OUTLINE OF LUKE David Tiede
I. Setting the Stage
A. Annunciation 1:5-56
B. Birth 1:57-2:52
II. Inauguration of the Kingdom of Jesus Messiah
A. Preparing the Way of the Lord 3:1-4:13
B. Declaring the Kingdom in Word and Deed 4:14-6:49
C. Identifying the Messiah of God 7:1-9:50
III. The Way of the Determined Messiah
A. Jesus sets his face toward Jerusalem 9:51-13:21
B. Jesus journeys toward Jerusalem 13:22-17:10
C. Jesus approaches Jerusalem 17:11-19:27
IV. Jesus’ Visitation of Jerusalem
A. The King who comes in the name of the Lord 19:28-48
B. Conflicts in the Temple 20:1-21:4
C. Jesus and the future 21:5-38
V. The Tragic Fulfillment of the Will of God
A. The Passover Plot 22:1-65
B. Trials 22:66-23:25
C. The execution of the Righteous Christ 23:26-56
VI. The Vindication and Exaltation of the Messiah
A. The empty tomb 24:1-12
B. On the road to Emmaus 24:13-25
C. The Messiah’s final appearance and departure 24:36-53
It will be a challenge to see if Luther’s theology of the cross can be supported by Luke. There is very little of Mark’s “do what you can” approach to the world in Luke/Acts. It seems, that with the power of the Holy Spirit, prayer and a repentant life, the Church is able to do awesome things. That may not be a fair description of our experience. While intending to provide an orderly account, Luke sometimes defies order. Luke, on the one hand, provides some of the most memorable and comfortable stories of Jesus, and, on the other hand, supports a liberal social agenda that would turn the world upside down. So much for the “orderly account” of Luke!
LUKAN THEMES
An entry into the reading of Luke is found in the very first words:
1:1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.
The word translated as “truth” (asfaleia) is better translated as “certainty”. Luke seems to have taken Mark’s story, which is filled with ambiguity and paradox, and has cleaned it up (an “orderly account”). An obvious example is the resurrection narrative where Mark’s women run from the tomb and say nothing to nobody out of fear. Luke tells stories of the appearance of the risen Jesus, who then leaves his disciples in community with a mission. Satan “leaves” the narrative following Jesus’ temptation in chapter 4 and returns only to “enter into Judas” in 22:3.
In ch.3, John the Baptist is removed from the drama before Jesus’ ministry begins with the descent of the Holy Spirit. Like Mark, Luke’s John proclaims a baptism of repentance for the forgiveness of sins, but gets specific about what repentance means. 3:10 And the crowds asked him, "What then should we do?" 11 In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." 12 Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" 13 He said to them, "Collect no more than the amount prescribed for you." 14 Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages."
The Kingdom of God
Whereas Mark’s Jesus announces the nearness of the Kingdom of God in his ministry (Mk 1:14), Luke does not see the kingdom of God as a present happening, at least in its fullness. It will come at the close of this age (21:32 So also, when you see these things taking place, you know that the kingdom of God is near.) However, in 10:9-11, the Kingdom of God is reported as having come near in the mission of the 70. This is typical of Luke. Just when it appears that his “orderly account” is understood, Luke defies his own system. At the risk of simplification, Luke’s theology may be summed up in the phrase: Salvation now, redemption later. (see below) The Kingdom of God will come when the powers that be in this world (Roman Empire) have been toppled. In the mean time, there is salvation/healing for those who are victims of the system. Luke brings together the marginalized (poor, women, outcasts) in song at the beginning (see the “Magnificat of Mary” Lk 1:46ff), in the words of Isaiah as Jesus describes his own ministry (4:18ff), and in stories throughout the Gospel. Rather than leaving the reader with ambiguity and paradox, Luke inspires the reader to a response of rejoicing and glorifying God, a response that happens often throughout the Gospel. In Luke’s Gospel (and in Acts) there is nothing that is able to stop God, not even the cross. Indeed, Jesus does not suffer on the cross in Luke to the extent that Mark suggests. The “words from the cross” in Luke (Father, forgive them…Today you will be with me in paradise… Into your hands I commend my spirit…) seem controlled compared to the agony of Jesus in Mark (“My God…”). The believer is nurtured, healed and inspired to wait for redemption, the freedom from the system that victimizes.
The passion of Jesus in Luke is different from Mark. Luke’s words from the cross do not convey pain or abandonment. Luke also has three passion predictions (9:21, 9:44, 18:31), but he stretches them out over 10 chapters. Is this stretching a way of diminishing the suffering and lifting up the characteristics of determination, Holy Spirit power and prayer as discipleship strategies??? Luke’s Jesus offers no rebuke to Peter in chapter 9 as Mark’s Jesus does because Peter does not get in Jesus’ way. Luke does add the term “daily” to the call to take up the cross. The final prediction in Luke is received by ignorance that results from the passion being “hidden” from the disciples, rather than the blatant ignoring that goes on in Mark and Matthew. The first two predictions happen before the section that Tiede calls “The Way of the Determined Messiah.” On the other hand, there are three, unique, Lukan “minor predictions” that appear in each of Tiede’s sub-sections of part III. A. Jesus sets his face toward Jerusalem (9:51-13:21) I have a baptism to be baptized with…(12:50) B. Jesus journeys toward Jerusalem (13:22-17:10) I must be on my way, because it is impossible for a prophet to be killed outside Jerusalem… (13:33) C. Jesus approaches Jerusalem (17:11-19:27) But first he must endure much suffering and be rejected by this generation… (17:25) The stretching out of the passion predictions and the “Way of the Determined Messiah,” a section filled with unique Lukan material (see the chart below), may well serve Luke’s agenda of a long term approach to the time of the church and the calling of the church to do as Jesus did in his ministry, with determination, prayer and the power of the Holy Spirit.
Luke tends to emphasize physical poverty and, when talking about money, uses lesser amounts. For example, in Luke’s version of the Beatitudes (6:20), he speaks of the poor, not the “poor in spirit” of Matthew. Further, Luke adds a word of “woe” to the rich. Luke has set Jesus’ sermon on a level place and not on a mountain. A mountain would suggest a hierarchical authority, which would go against the leveling that has already taken place for Luke in Mary’s song, the Magnificat (1:46-55). In 19:11, Luke reduces Matthew’s parable of the talents (a figure that suggests the lifetime wages of a common person) to the figure of a pound, about 100 days wages. Luke’s version of the Lord’s prayer is shorter, simpler and not as refined as Matthew’s. The context of the prayer is a request from the disciples to learn how to pray (an important theme in Luke!) rather than Jesus’ desire that the disciples do not pray as the Pharisees do in Mathew.
Salvation (Savior, saved) & Redemption (redeem)
Salvation is a present event for Luke and understood in its primary meaning of healing or wholeness. Salvation is available now, through Jesus Christ and the ministry of the Church. Zechariah first sings of salvation as part of the mission of John (1:69, 77). Simeon, upon seeing the promised Christ, sings of having seen salvation (2:30). John the Baptist is defined by a quote from Isaiah, which includes the promise that all flesh shall see the salvation of God (3:6). Jesus proclaims that salvation has come to Zacchaeus’ house as he witnesses Zacchaeus’ repentance (19:9). Salvation is a part of the Church’s ministry in Acts- 4:12, 13:26, 13:47, 16:17, 28:28. The related word “savior” is ascribed to God’s action by Mary in her song (1:47), to Jesus at his birth (2:11), and of Jesus by the Church (Acts 5:31 and 13:23). Jesus, in word and deed, brings salvation/healing/wholeness to the world, as does the Church. Luke uses the verb form (saved) 8 times (1:71, 7:50, 8:12, 8:50, 13:22, 18, 26, 18:42, 23:35) far more than the other evangelists: Matthew- 4 times, Mark- 4 times, John- 3 times, as well as in 10 times in Acts-2:21, 2:47, 4:12, 11:14, 15:1, 15:11, 16:30, 16:31, 27:20, 27:31 Salvation is therefore a present experience through the ministry of Jesus and the Church.
Redemption, on the other hand, is a future event for Luke, not withstanding Zechariah’s song in 1:68. Again, just when Luke seems predictable, he offers a surprise. Anna’s story contains a reference to her words about the child, Jesus, to those who are looking for redemption (2:3-38). In 21:28, Jesus connects redemption with the time after the “fulfillment of the Gentiles” and the coming of the Son of Man. The two disciples on the road to Emmaus speak of redemption in terms of disappointed hope in 24:21. The words redemption and redeem do not appear in Acts. Thus, it appears that in Luke’s vocabulary, salvation is now, redemption is later.
Repentance (repent)
Repentance is a prerequisite for salvation for Luke. Whereas Mark sees repentance as having a new attitude because the kingdom has come near, Luke sees repentance as specific behavior required before salvation, although it is not a human effort but the result of the word proclaimed. Repentance is the path unto (eis) forgiveness.
Ø John the Baptist gives specific examples of what it means to repent. (see above- 3:10-14)
Ø Jesus instructs the disciples prior to the ascension that “repentance unto/into the forgiveness of sins” is to be proclaimed to all nations. (24:47)
Luke adds repentance to the equation in three stories also told by Mark and/or Matthew.
Ø 5:32 I have come to call not the righteous but sinners to/into repentance. Mark (2:17) and Matthew (9:13) both say I have come to call not the righteous but sinners.
Ø 15:7 Just so, I tell you there will be more joy in heaven over one sinner who repents… Matthew (18:14) is about rejoicing over the lost (little one) that has been found, with no reference to repentance. Luke’s second and unique parable of chapter 15, the lost coin, also includes a reference to joy when a sinner repents.
Ø 17:3 …and if there is repentance, you must forgive… Matthew 18:15-22 does not mention repentance at all.
In the episode in which current events are mentioned (13:1-5) Jesus makes the point- repent or perish. In the parable of the rich man and Lazarus (16:19-30), the rich man’s hope is that his brothers could hear a word from someone rising out of death so that they might repent. Both stories are unique to Luke. In Acts, repentance follows Peter’s preaching in 2:38, 3:19 and 8:22, and Paul’s preaching in 17:29 and 26:20.
In Mark (the story of the paralytic 2:1-12), forgiveness is pronounced by Jesus prior to any action on the part of the paralyzed man. It is a gracious event in Mark. In Luke, forgiveness is generally preceded by repentance, except in Luke’s story of the paralytic (5:17-26) and in Jesus’ word of forgiveness from the cross- a disputed text. Repentance prior to forgiveness is likely responsible for modern “evangelical” use of Luke in support of “believer’s baptism” and conversion/acceptance theology.
Luke will side with the poor any chance he gets. He does not tell of Jesus’ anointing at Bethany, which recounts Jesus words’ “For you always have the poor with you and you can show kindness to them whenever you wish.” (Mk 14:7) Luke does not want anything, not even Jesus’ own anointing, to give reason to neglect the poor. Luke’s anointing story happens in 7:36-50 and provides the frame for a lesson on forgiveness, with no mention of dealing with the poor. Mary’s song (1:46-55) sets the tone for Luke’s attention to the poor. Other stories would include the beatitudes, the rich man and Lazarus and Zacchaeus’ distribution of his wealth.
LUKE AS A THEOLOGIAN OF THE CROSS
The ability of the church by the power of the Holy Spirit to do the wondrous things described in Acts calls into question the possibility of preaching Lukan texts in a manner consistent with a theology of the cross. According to Douglas John Hall’s approach to understanding Luther’s theology of the cross, Luke would seem to support a theology of glory rather than a theology of the cross. The church experiences success after success, and in large numbers, according to Acts. Compared with the word of suffering from Mark and Matthew’s scene at the cross, Jesus does not appear to suffer at all according to Luke. He has the strength to utter not one word but three, none of which suggest any pain. He also stops on the way of the cross to deliver a word to the daughters of Jerusalem. Nothing appears to stop God in Luke’s story. Can Luke’s gospel be proclaimed by theologians of the cross? Before we can answer that, a way into an understanding of the theology of the cross is required.
Canadian theologian Douglas John Hall says that most of North American Christianity follows a “theology of glory,” a theology that often seeks simple answers to complex questions, a theology that has little place for paradox or mystery, a theology that seeks validation in worldly forms of power and success. (The Cross in Our Context Fortress, 2003) Luke’s gospel would appear to fit into that theology nicely- “an orderly account”, success in numbers. Martin Luther, on the other hand, was a theologian of the cross. Though Luther is regarded highly by most American Christians, Hall maintains that few people understand Luther, even Lutherans. Luther’s theology of the cross has been described as a “not much loved” tradition in Western Christianity. Luther valued mystery, theological questioning and paradox. Luther was comfortable with a God whose answers were sometimes questions. Luther’s theology of the cross is like the operating system of his theology. He seldom uses the term, but it is at work beneath much of what Luther writes. The theology of the cross has its origins in the Heidelberg Disputation of 1518, Thesis 21 A theologian of glory calls evil good and good evil. A theologian of the cross calls the thing what it actually is. Hall approaches Luther’s theology by using the method of Via Negativa, explaining something by what it’s not. According to Hall, the way of the cross is faith, not sight; hope, not realization or completion; love, not power. A theology of glory turns it around. It is sight, not faith; completion/realization, not hope; power, not love. A theology of glory values proofs, decisions we make, and worldly measures of success. A theology of glory expects things to go right and when they do not, questions are raised. Re-definitions of “good” and “evil” are necessary to understand Luther. A theology of glory calls good what Luther would call evil- i.e. proofs, our decisions, our efforts. A theology of glory attempts to explain contradictions and ignores paradox. A theology of glory calls evil what Luther would call good – i.e. emptiness, weakness, powerlessness, suffering, questions, doubts. A theology of the cross knows that the world is broken and celebrates what is right. A theology of the cross speaks to emptiness, weakness, powerlessness, suffering, questions, and doubts. A theology of the cross includes the hidden nature of God’s work in the world. It therefore values mystery and sacrament, paradox and questions. The great question of Mark’s gospel, “My God, my God, why have you forsaken me?” is nowhere to be found in Luke. According to Luther, that question revealed the nearest God could ever be, yet paradoxically hidden from human experience. Luther found peace, like Job, in a God who answers questions with questions. Can we find examples of faith- not sight, hope- not realization or completion, love- not power in Luke’s gospel? Can we ponder the great questions within such an orderly account?
By no means an exhaustive list, the following examples my be the entry points to seeing Luke as a theologian of the cross.
Ø The Birth Story: The shepherds did not find the child easily. The NRSV says, “So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this…” (2:16-17) Luke employs the verb aneuriskw, which suggests looking or searching (Bauer Arndt Gingrich), rather than the simple verb of finding. The place where the child was to be found was not obvious. One can imagine the shepherds wandering the streets of the village looking for a child in a manger. Verse 17 continues this approach with a participle of the verb “to see” (idontes). Thus, the text could be translated as follows: So they went with haste and searched for Mary and Joseph, and the child lying in the manger. And seeing/beholding, they made known…” The birth of the Savior was not obvious to the world and especially to anyone caught up in the power of the Roman Empire. The peace of God proclaimed by a heavenly army would seem insignificant and certainly hidden within the Pax Romana.
Ø The Way: In Luke’s extended journey to Jerusalem, he does not employ the noun ‘odos (the road/way) but uses the verb poreuomai. ‘odos is used in Zechariah’s song (1:79 “…guide our feet into the way of peace.”) and in the verse from Isaiah quoted about John the Baptist’s ministry (3:4 “Prepare the way of the Lord.”) Luke (9:18) actually removes the term from Mark’s introduction to Jesus’ question to the disciples, “Who am I?” In Luke, the question is asked in a setting of prayer. However, in Acts, “The Way” is the term Luke uses for the church. (9:1, 18:21, 19:9, 23, 22:4, 24:14, 22). Tiede uses “the way” to describe Jesus movement toward Jerusalem, a section in which disciples are taught the way of life Jesus intends for them. In this section, there are stories about God working in the least and the unlikely- an exemplary Samaritan, a parable on humility, the lost coin, Lazarus, 10 lepers, tax collector, Zacchaeus. Further, in two of the three main passion predictions, the implication of what was ahead of them was hidden. 9:45- “But they did not understand this saying; its meaning was concealed from them…” 18:34- “But they understood nothing about all these things; in fact, what he said was hidden from them…” Luke has altered Mark and Matthew’s response in the same pericopes to suggest a hidden God at work even as disciples are taught by examples of lowliness and humility about what it means to be the people of God.
Ø The cross: Although I said earlier that the cross seems to lack a sense of suffering, Jesus’ second word to the criminal suggests the hidden nature of God’s kingdom. “Today, you will be with me in paradise. A paradeisos, in the works of Xenophon, is the private garden of the king. (Kittel) The fact that Jesus makes such a statement at the place of the Skull suggests a perspective that is not at all obvious to those who rely on facts or worldly measures of success. Even if one takes the commonly understood approach of a blessed after life, what evidence is there of that at the place of the Skull in the promise of Jesus?
Ø Emmaus: Once again the work of God is hidden from the eyes of the disciples as they walk to Emmaus on the evening of the resurrection. 24:16 “…but their eyes were kept from recognizing him.” It is not until the breaking of the bread that their eyes were opened to the presence of Jesus, who then “vanished from their sight.” The subsequent reunion with the others in Jerusalem added a fish dinner to the resurrection experience. The two part story of bread and fish bring Luke’s singular feeding of the multitude story (9:12-17) to the disciples’ awareness. Hidden from their eyes, vanishing, a miraculous feeding remembered…sacramental mystery.
Faith, not sight; hope, not realization or completion; love, not power. What other pericopes of Luke can this lens bring to focus in order to understand Luke as a theologian of the cross?
LUKE IN 2009-2010 (stories in bold print are unique to Luke)
Date Day Text Story Tiede’s Outline
11/29 A1 21:25-36 End times IV. Jesus’ Visitation of Jerusalem
12/6 A2 3:1-6 John the Baptist 1 II. Inauguration of the Kingdom
12/13 A3 3:7-18 John the Baptist 2
12/20 A4 1:39-55 Mary and Elizabeth- Magnificat I. Setting the Stage
12/24 Christmas Eve 2:1-20
12/27 X1 2:41-52 Jesus in the Temple
1/3 X2 John II. Inauguration of the Kingdom
1/10 Bapt/L1 3:15-17, 21-22 Baptism A. Preparing the way
1/17 E2/L2 John
1/24 E3/L3 4:14-21 Jesus in Nazareth B. Declaring the Kingdom
1/31 E4/L4 4:21-30 Not welcome in his hometown in word and deed
2/7 E5/L5 5:1-11 Call of disciples-great catch of fish
2/14 Trans 9:28-43 Transfiguration (exodus)
2/21 Lent 1 4:1-13 Temptation
III. The Way of the Determined Messiah
2/28 Lent 2 13:31-35 Herod’s plot
3/7 Lent 3 13:1-9 Repentance and the fig tree
3/14 Lent 4 15:1-3, 11b-32 Prodigal Son
3/21 Lent 5 John
V. Tragic Fulfillment of the Will of God
3/28 Passion 22:14-23:56
VI. Vindication and Exaltation of the
4/4 Easter 24:1-12 or John 20:1-18 Messiah
4/11-6/3 Easter, Pentecost & Holy Trinity all from John
5/13 Ascension 24:44-53
II. Inauguration of the Kingdom
6/6 Lec10 7:11-17 The widow’s son at Nain C. Identifying the Messiah
6/13 Lec11 7:36-8:3 Jesus anointed
6/20 Lec12 8:26-39 The Gerasene demoniac
III. The Way of the Determined Messiah
6/27 Lec13 9:51-62 Inhospitable Samaritans & discipleship
7/4 Lec14 10:1-11, 16-20 The mission of the 70 and their return A. Jesus sets his face toward
7/11 Lec15 10:25-37 The good Samaritan Jerusalem
7/18 Lec16 10:38-42 Mary & Martha
7/25 Lec17 11:1-13 Lord’s Prayer and persistence in prayer
8/1 Lec18 12:13-21 The rich fool
8/8 Lec19 12:32-40 Anxiety, treasure and watchfulness
8/15 Lec20 12:49-56 Division in families
or Mary Mother of Our Lord 1:46-55
8/22 Lec21 13:10-17 Healing a woman on the Sabbath
8/29 Lec22 14:1, 7-14 Parable on humility B. Journey toward Jerusalem
9/5 Lec23 14:25-33 Costs of discipleship
9/12 Lec24 15:1-10 Lost Sheep, Lost Coin
9/19 Lec25 16:1-13 Dishonest manager-faithfulness in wealth
9/26 Lec26 16:19-31 Rich man and Lazarus
10/3 Lec27 17:5-10 Faith and obedience
10/10 Lec28 17:11-19 10 lepers C. Jesus approaches Jerusalem
10/17 Lec29 18:1-8 Unjust judge and the persistent widow
10/24 Lec30 18:9-14 Pharisee and the tax collector
10/31 Lec31 19:1-10 Zacchaeus
or Reformation John 8
11/7 Lec32 20:27-38 Questions about resurrection IV. Jesus’ Visitation of Jerusalem
or All Saints 6:20-31 Beatitudes and Woes B. Conflicts in the Temple
11/14 Lec33 21:5-19 End times C. Jesus and the future
11/21 X King 23:33-43 Crucifixion V. Tragic Fulfillment of the Will of God
(2 of 3 words- Forgive… Paradise) C. Execution of the righteous
