By Ched Myers, on Luke 16:19-31, this weekend’s Gospel text
Note: This piece was originally posted to Radical Discipleship in October 2016. As was the case last week, this is a longer post, because of the importance of Luke 16 to those of us suffering from “Affluenza.” For a recording of a recent webinar Ched did on this gospel text, go here. [Right: Fyodor Bronnikov, “Lazarus at the rich man’s gate,” 1886.]
This Sunday’s gospel completes our journey through Luke 16. How rare it is that the lectionary allows a sustained look at Luke’s narrative argument! Last week’s text was Jesus’ subversive tale of the “defect-ive” discipleship of the beleaguered middle manager of a “filthy rotten system” (16:1-13). I read it as a poignant fable for those who would try to monkey-wrench the dominant economic system to provide a modicum of Jubilee justice for themselves and others. The “paired” story of Lazarus and the Rich Man represents, in turn, a warning tale about the dark consequences of failing to deconstruct the systems of vast social and economic disparity that hold our world hostage. Continue reading
By Ched Myers, on this weekend’s Gospel text Luke 16:1-13
Note: In this piece, originally posted to RadicalDiscipleship.net in September 2016, Ched offers a longer study because of his conviction that this is a crucial text for middle class Christians. A more detailed version of the reflections below can be found here; a webinar exploring these themes can be found here. [Right: “The Wicked Servant,” Ian Pollock, 1972.]
Summary: This Sunday’s gospel can be read as a poignant fable for all who realize that they have been disenfranchised by the dominant economic system, and who would try to “monkeywrench” whatever status they have in it to provide a modicum of Jubilee justice for themselves and others. This parable illustrates the contemporary strategy of navigating what Wendell Berry calls the “Two Economies” by using capital to build social relations, rather than sacrificing social relations to build capital. Continue reading
By Ched Myers, on Luke 14:1-14
Note: This is part of a series of weekly comments on the Lukan gospel readings from the Revised Common Lectionary during year C, 2016. This week’s gospel text is related to last week’s; see the background comments for last week here. Much of the post below is adapted from a sermon given at Downers Grove (IL) First United Methodist Church on 10/10/10.
Luke 14:2-6 is unaccountably skipped over in the lectionary. Yet it is profoundly germane to last week’s reading, and moreover introduces the theme of the whole sequence through 14:24: namely, the issue of how social power and privilege is mirrored in meals, and what to do about it. So I strongly advocate re-instating this beginning episode as part of this Sunday’s gospel. Continue reading
By Ched Myers, on Luke 13:10-17
Note: This is part of a series of weekly comments on the Lukan gospel readings from the Revised Common Lectionary during year C, 2016.
This part of Luke’s gospel offers two symbolic stories about the healing of “political bodies” that signify pathology in the body politic: the “bent over” woman (13:10-17) and the “too big” man (14:1-6). Sadly, the second of these is (literally) skipped over by the lectionary. These intimately related healings bracket a series of Jesus’ sayings concerning the Kingdom as surprise and mystery (13:18-21), the “narrow Way” (13:22-30) and the cost of prophetic discipleship (13:31-35). Continue reading
By Ched Myers
*Originally posted on the Eleventh Sunday after Pentecost, July 31, 2016 (Luke 12:13-21)
In Luke’s gospel, the deep memory of Sabbath Economics is shown in Jesus’ wilderness feedings of the poor (Lk 9:12-17), and told in the central petition of the Lord’s Prayer:
“Give us today enough bread” (Lk 11:3).
But nowhere is the old vision more clearly asserted than in Jesus’ teaching in Luke 12:13-34. Continue reading
By Ched Myers, a short commentary on this weekend’s Gospel Story (Luke 10:25-37; right: “The Good Samaritan” by Paula Modersohn-Becker)
Note: This piece was originally posted on Radical Discipleship on July 7, 2016.
The famous Parable of the Good Samaritan is often sentimentalized, but its subversive character and genuine profundity can never be exhausted. It comes on the heels of Jesus’ sending out of the “seventy,” and his long “missionary discourse” (Lk 10:1-24). How different the history of Christianity would have been had disciples in every age followed these relatively simple but incisive instructions to travel with the gospel in a vulnerable and provisional mode, rather than a dominating one! But if the unholy joining of mission and empire has been the first pillar of Christendom’s apostasy, surely the second has been the church’s tendency to define faith through dogma. It is this religious bad habit that Luke addresses in this Sunday’s parable. Continue reading
From the conclusion of a sermon that Ched Myers preached at Garret Evangelical Theological Seminary Chapel on April 24, 2019. Access the entire sermon here!
Our gospel text—and the excruciating lesson of Emmet Till’s funeral, which launched the most significant social movement in U.S. history—challenge us to embrace the beat up bodies of both marginalized people and degraded places around our earth mother. As we do so, we will be motivated also to embrace the militant evangelistic vocation Jesus leaves his companions at the end of Luke’s Emmaus narrative: to “proclaim repentance and forgiveness of sins in my name to all nations, beginning from Jerusalem” (24:47). It is we who must continue the prophetic struggle to turn history around from its captivity to our terminal addictions and compulsions—that’s the meaning of “repentance.” Resurrection as Insurrection! And as Jesus notes, this good news is not just for individuals, but nations and systems, starting at the centers of power— for Luke, Jerusalem, for us, Washington DC. Continue reading