MATL - Gospel of Luke - Reflection

Prompt: Based on the materials from this week, discuss the most important theological element of the Gospel of Luke, in a 2-3 pages.

When critically evaluating the world of and behind the Gospels, it is easy to spend significant time evaluating the differences between them.  Even within the synoptic texts, which are all based around the same core set of materials and sources, the differing content of the Gospels can lead to conflicting and contradictory interpretations when they are read without care to consider the larger picture. This is sometimes a useful and helpful technique, particularly when considering what the motivations of an author were, but it can also cause a reader to miss a larger message in the theological themes that tie scriptures together.  The topic of discipleship is one example, particularly when comparing the disciples of Luke to Mark or Matthew.

Discipleship is a major theological theme in all of the Gospels, which of course is inherently logical. A major purpose of the New Testament is to convert and guide Christians, so the tasks of those who follow Christ should exist in some form. This is, of course, paralleled to the Hebrew Bible, where the guidelines for the devout and followers of Yaweh are outlined and emphasized, repeatedly. Luke’s attention to discipleship focuses on a universal calling, and on a physical state of sacrifice and existence, rather than a more spiritual one, which he then contrasts with an emphasis on the importance of a relationship with God, rather than merely doing works of service and sacrifice (Kugler/Hartin, 402.)

 In Luke, the concept of discipleship focuses on the universal nature of the calling, which is consistent with the invitation of Mark’s ambiguous ending, and with Matthew’s idea that all disciples are ‘brothers and sisters’ in Christ (Kugler/Hartin, 391.)  However, Luke is the first to really emphasize the nature of Jesus’ fellowship as appropriate for both men and women, not just appropriate for both Gentile and Jew.  Mary, mother of Jesus, is really the first disciple of Christ, because she listens to God and accepts his plan without understanding. She is the first to follow in the path of Jesus, and she is the only woman in the Bible invited to choose whether or not she listens to God’s calling. All other women, even when receiving God’s blessing, are depicted as either receiving the blessing as a result of their husband (particularly related to bearing children) or in answer to their own prayers. Martha and Mary, sisters to Lazarus, are also depicted as actively participating in the ministry and mission of Christ, and they, along with Mary Magdalene, Joanna, Susanna, and Mary mother of James, are intimate and important members of Jesus’ crowd of disciples. Mark infers their importance by making them the faithful watchers when the Apostles have fled, but Luke is the first to give them names and narratives.  Luke also balances the parables to show equality and applicability of Jesus’ lessons, offering parables of both men and women for the reader to evaluate. (Kulger/Hartin, 401.) This is important because it breaks social conventions both within the world of the text, and the world behind the text.  Throughout the Gospels, the writers make a point of depicting the salvation of Jesus as fulfilling the promises made to Israel and of the transitions in authority. Luke reminds the reader that this transition affects the role and status of women, as well.

Discipleship is an important and relevant topic to any contemporary reader interested in living a Christian life.  Certainly, while the original intent of the disciple messages has changed, the long-term intent was to provide a lasting guide and source of authority for the duration of the Christian experience. While the authors of the Gospel in canon today may not have imagined that their work to survive in the current configuration, they clearly intended it for extended use and application.  Understanding the overarching development of discipleship painted by reading all of the Gospels is just as critical for a contemporary Christian as understanding the nuance and specific messaging within each individual Gospel.

When evaluating the Gospel of Luke for application in a contemporary setting, the reader sees an ongoing commitment to the idea established in Mark and elaborated on in Matthew, which is: discipleship requires following Christ before everything else. It is not enough to merely contemplate or passively endorse Christian behaviors- one must actively participate in life as called by Jesus. Luke reminds the reader that such participation must include building a relationship with God. It is not just about doing good work, it is about being open to God, and trusting God’s purpose even when we can’t really understand what that entails. Mark calls disciples to serve and sacrifice, and Matthew instructs disciples to learn and implement the lessons of Jesus as part of the mission. Luke demonstrates the importance of trusting God’s purpose, and of forming a deep and personal relationship and trust in God. His use of women, both to break barriers within the laws and traditions of traditional roles, and as examples of how to entrust God, is as unconventional now as it was when written.  In a world where women still struggle for equal pay, healthcare access, employment opportunities, or rights within marriage and societal access, Luke is a reminder that even those viewed as unequal or less are equally important to God. Those who are least valued can be the best example of how to move forward in the path of Christ.

Works Cited:

Kugler, Robert A., and P. J. Hartin. An Introduction to the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.

MATL - Gospel of Mark- Reflection

Prompt: Based on this week's materials, discuss the most important theological message in the Gospel of Mark, in 2-3 pages.

There are many theological messages within the Gospel of Mark, among them, the idea that Jesus is a different kind of Messiah, and a call to the readers of Mark to take up discipleship for themselves.  Within this, there is a deeper theological thread which is still keenly applicable today. Jesus the Messiah offers salvation to all people- not just the Israelites- and, therefore, everyone is capable of taking up the path of discipleship.  Mark tears down the barriers between those who are ‘in’ and those who are ‘out’ when it comes to the Kingdom of God. Today, this presents both the same hopeful message to those who are currently ‘outside’ but looking for God, and also serves as a reminder to the modern Christian about their own behavior and ministerial obligations.

As noted in the textbook, Jesus presents himself as a different kind of Messiah than the one expected by his followers (Kugler and Hartin, 370.) Jesus is a metaphysical savior who offers eternal life, not a socio-political figure to challenge earthly oppression.  It is not surprising that the contemporaries of Jesus expected a Judge[1] considering the rich cultural and religious tradition up that point. Throughout the history of the Israelites, when they were oppressed by outside political forces, they believed God sent them a deliverer who called for them to return to the true worship of God and, in return for their renewed faithfulness, their oppressors were destroyed.  Viewing the occupation of Rome as an oppression, and given Jesus’ message of repentance and a return to God, it is perhaps expected that his follows initially expected Jesus to deliver them from Roman occupation.[2]  Mark takes great trouble to explain to his readers about this misconception, and instill in his readers the understanding that Jesus’ task is much deeper than mere liberation.

In teaching his disciples about his different concept of Messiah, Jesus instills the reader with an understanding that this Messiah saves everyone who believes, regardless of their origin.  This is demonstrated through the miracle stories, where Jesus heals ‘outsiders’ numerous times: the unclean, such as the leper (1:40-41), the man with the weathered hand (3:3-5), or the hemorrhaging woman (5:25-34) or foreigners, such as Legion (5:1-20) and the Syro-Phoenician woman’s daughter (4:27-30.) Indeed, in the story of the Syro-Phoenician woman, Mark voices the question and answer about who can seek salvation. Jesus, in the metaphorical role of God, asks the woman whether or not he should care first for His chosen people, symbolized by feeding children bread. The woman replies that even dogs (symbolic of the outsiders) eat the crumbs left by children, and so Jesus heals the woman’s daughter and praises her faith. This story is not about Jesus being corrected or even about the woman’s faith being tested, but rather a parable by Mark showing that Jesus’ salvation is for all believers, and his capacity of salvation is limitless- that even the leftover ‘crumbs’ of his ministry are enough.  Jesus also creates the miracles of the loaves and fishes for the Israelites (6:41-44) and for outsiders (8:6-9) alike, showing that both are valued. (Horsley, 1806.)

Mark also depicts a ‘Messiah for all peoples’ in Jesus actions and teachings. Jesus ‘breaks’ the Sabbath both to harvest wheat for his hungry followers (2:23-26) and to heal the sick (3:1-5) demonstrating that the Sabbath designation (a Jewish tradition and custom) is not subject to God’s Kingdom.  Just as Jesus physically healed outsiders, he forgives the sins of many- another task said to be impossible for a human by Jewish tradition. He challenges the Jewish law of divorce as traditionally ascribed to Moses, and reminds people to follow God’s laws rather than the laws of humans (10:2-9.)  Indeed, he even obviously announces his Messiaship is for everyone when he tells a strange man that the path to Salvation is simple: one must not just follow the commandments, he must also give up all he owns to follow Jesus and find eternal life. (10: 19-21.)  Jesus says, “Whoever does this will of God is my brother and sister and mother” (3:35) and that “(i)f any want to become my followers, let them deny themselves and take up their cross and follow me” (8:34.) Later, John speaks to Jesus about attempting to stop an outsider from casting out demons, and Jesus delivers a famous sermon, “(w)hoever is not against us is for us.” (Mark 9:41.) In illustrating that the Kingdom of God is above the laws of humans, and that while Jewish faith traditions are important they alone are not the means to salvation, Jesus opens the door for ‘outsiders’ to follow him.

This transitions into the call to discipleship present throughout Marks’ Gospel.  Throughout the Gospel, Mark illustrates the necessary requirements of discipleship: service and suffering in order to follow Jesus. This invitation is not just for a Jewish reader, however.  Mark’s audience was Gentile Christians (Kulger-Hartin, 375) who, throughout the Gospel, were offered opportunities to see themselves as followers of Jesus. Mark also paints the transition of discipleship in a way that invites ‘outsiders’ into the mission.

Jesus begins with no disciples, and so goes among the people and invites people to follow him. (1:16-20) Then, from his numerous followers, he ascends a mountain, and designates twelve to help him. (3:15-19.)[3]   These twelve follow Jesus until he is arrested and crucified. Discipleship then passes to the women, who watch with Jesus while he dies and who serve Jesus in his death. (Kugler and Hartin, 373.) When the women flee the empty tomb in terror, the reader is left with a clear invitation to step into the role of disciple.   There are parallels to the evolution of the Israelite traditions.  God also sought out believers and called people to follow, and from the many followers created twelve tribes of Israel. Jesus begins with the Jewish people in his call of discipleship. Ultimately, the discipleship passes to women, who in the Israelite culture are less important than men in many ways, and particularly in a religious sense. Symbolically, the enduring faithfulness of the women, when the men have fled in fear, is an acknowledgement that others besides the preferred chosen people may follow Jesus. When the women also flee, the reader sees a clear invitation and opportunity: throughout the Gospel, Jesus emphasizes that anyone can take up the cross to follow him. Here, then, is the chance for the Gentile: The Gospel concludes the tomb empty and deserted. Who is left to follow Christ if not the reader, who from the beginning is known as an ‘outsider’?

This theological message- that salvation comes to all who follow Jesus, not just the chosen people of God- applies in contemporary settings.  The world is full of people who are outsiders. The Gospel’s call to outsiders is a reminder to contemporary Christians not to forget that the Word is for everyone- not just those who already understand and believe.  A Christian is called by Jesus to follow him and live as an example to others- in the service of others. Christians have an obligation to minister to everyone, not just those who believe or who are potentially convertible. Charities, then, should not draw distinctions between the ‘insiders’ and ‘outsiders’ nor make conversion a condition of the charity.  Expressions of human dignity, of love, of compassion, and companionship, are due to all peoples- even those that are disconcerting or uncomfortable.  The Gospel reminds Christians that they were once outsiders, too, and Jesus still embraced them.  The Gospel offers hope to those who seek it- inviting everyone to consider what it is to follow Jesus. 

Works Cited:

Horsley, Richard A. “Mark.” Pages 1791-1825 in The New Oxford Annotated Bible: New Revised Standard Version: With the Apocrypha: An Ecumenical Study Bible. Edited by Michael D. Coogan et al. New York: Oxford University Press, 2010.

Kugler, Robert A., and P. J. Hartin. An Introduction to the Bible. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2009.

 [1] Judge here is used in the context of the Hebrew Bible, as in a liberator or source of deliverance.

[2] Horsley explains that the number of baskets leftover identify the content of the crowd: twelve for the Israelites, and seven for the outsiders, 1806.

[3] Horsley writes that this scene is symbolic of a renewed Israel and that the twelve are symbolic of this renewal, 1797.

MATL- He said Love!

Prompt: Today's prompt is to examine the Sermon on the Mount and consider the characterization of Jesus presented in Matthew's Gospel using this example.

Kugler and Hartin write that “(t)he Sermon on the Mount has been described as ‘a design for life in the kingdom’” (Kugler/Hartin, 382.)  The Sermon offers multiple perspectives from Jesus describing ways to enter the Kingdom of God. Jesus is presented as an authority figure (Matt 7:29) and is depicted as a sort of contemporary Moses (Kugler/Hartin, 382.) Even his posture (sitting) on a mountain (symbolic of Mt Sinai) interpreting and providing laws evokes the images of Moses, as does the subsequent organization and content of the Gospel (Cousland, 1752.)  In characterizing Jesus as an authority figure equal or greater to the greatest prophets and teachers of Israel’s traditions, Matthew is giving Jesus a sense of legitimacy for skeptical readers looking to reconcile their belief in Jewish traditions with Jesus. In some ways, Matthew is saying: Of course you can accept Jesus as the Messiah- who else could have such authority over God’s scriptures?

For a reader who already accepts Jesus as the Messiah, and is seeking guidance to follow Jesus, the characterization is a little different.  Jesus is still an authoritative teaching figure, but he also exists as a figure who can adapt his message to any audience. Ultimately, the Sermon on the Mount teaches the reader one thing: Love, expressed in Faith in God, is the path to salvation.  Jesus offers this lesson in many different frameworks: as the beatitudes, as metaphors (salt and light), as admonishments not to place trust in worldly things, in a call to live beyond the mere letter of the law. Each of these speaks to a different learning style and a different audience. Even a reader who does not directly relate to at least one of these examples (as hard to imagine as that might be) still sees in Jesus a teacher who calls to everyone.

Contemporary readers take clues on how to read and interpret the Gospel from these characterizations. As noted in the gospel introduction and the textbook, the criticisms against the Pharisees and Priests was interpreted by some groups as a tacit endorsement for anti-Semitic activities – the horrific repercussions of which are still felt today (Cousland, 1747 and Kugler/Hartin, 389.)  This resulted from readers failing to appropriately contextualize the characterizations and messages of the text as they were intended.  It would be tempting for a non-believer or critic to argue that since all of the social conditions surrounding the development of the Gospel of Matthew have passed, the Gospel is no longer relevant to today’s theological interpretation. This is also misguided, as Matthew carefully and deliberately crafted the picture of Jesus the Teacher to transcend both cultural (Roman, Jewish, Syrian, etc.) and religious differences (in his attempts to reconcile the Jewish debate about accepting Jesus as the Messiah.)  Although the tensions between the emerging Rabbinic Jewish and early Christian faiths has passed, people are still seeking to better understand discipleship. Until people cease to seek answers to this question, the Gospel remains relevant in at least one perspective.