An excerpt from Ched Myers’ classic article “Easter Faith and Empire: Recovering the Prophetic Tradition on the Emmaus Road.” These comments are posted just in time for this weekend’s Gospel text Luke 24:13-35. 

Luke tells us that Jesus addresses these fit-to-be-tied disciples as “fools”
(24: 25). But the Greek term anontoi refers simply to those who don’t
quite get it, who find the truth as yet unintelligible (cf. Romans 1:14;
Galatians 3:1,3} He knows their hearts are “sluggish” (Greek, bradeis),
as indeed are ours. Because we, like Cleopas and company, forever refuse to embrace the counterintuitive wisdom of the Hebrew prophets.

The prophets tell us to defend the poor, but we lionize the rich. The prophets tell us that horses and chariots cannot save us, but we are transfixed by the apparent omnipotence of modern military technology. The prophets tell us to forgo idolatry, but we compulsively fetishize the work of our own hands, Above all, the prophets warn us that the way to liberation in a world locked down by the spiral of violence, the way to redemption in a world of enslaving addictions, the way to true transformation in a world of deadened conscience and numbing conformity is the way of nonviolent, sacrificial, creative love. But we who are slow of heart–a euphemism for not having courage–instead remain fiercely loyal to ever more fabulous myths of redemptive violence, practices of narcissism, and delusions of our own nobility.

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 “The Rich Man and Lazarus: Warning Tale and Interpretive Key to Luke” →

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 “Discipleship as Defection from the Mammon System: Jesus’ Parable about a “Manager of Injustice”” →