Lk 14:25-33
“Hate” is an emotive and extremely harsh word in our society. In its gospel context, the word is not used as an opposite of “love” but as an indication of deserving of less significance than another thing. So the teaching about hating father, mother, etc can be read as saying that being a disciple of Jesus must take precedence over everything else, even family. In 1st Century culture, family was foremost above everything else; it was the very fiber that held society together. Jesus is saying that discipleship must be put above even that which is most important and most intrinsic to life in this world. That is why he goes on to tell the two stories about the need to count the cost before undertaking an important venture. He makes clear to his listeners that discipleship is more important than anything else and that there are huge costs associated with taking it on. A believer has to literally “count the cost” of what it will mean to place discipleship above family, friendships, career, politics, and even life itself. Jesus makes no apologies for the fact that what he is asking is incredibly demanding.

Our “possessions” are all those things—material, emotional, and psychological—that we cling to and that we think give us our identity and status. Jesus called for a radical reinterpretation of status and position. He tells his listeners that they cannot truly be disciples if they continue to cling to those things that are considered important in this world. They have to surrender the things that bind them to this world’s ideas of status and position before they can fully embrace the kingdom view of the world. As Jesus said, you have to really count the cost!

Historical Context – Radical poverty
The earliest Christian communities were characterized by a redistribution of all wealth and possessions to ensure that the needs of every single member were met. This was the first interpretation of Jesus’ teaching to give up possessions to embrace discipleship. Modern religious life, grounded in the monastic traditions of the Middle Ages, embraces a radical poverty in order to free religious from societal notions of status and power so that they might more freely and openly serve others. Lack of possessions and wealth brings a humility and openness that is almost impossible when playing the game of “keeping up with the Joneses”.

Scriptural context – Honor and Shame
The first example of counting the cost that Jesus relates is about a man building a house without the means to complete it suffering the fate of his neighbors making fun of him. Whilst the thought of neighbors laughing at our mistake may not be too serious to us, it was a devastating thought in the 1st Century. A social code of honor and shame dominated the world view at the time. To be shamed by your actions or by the actions of others was humiliating and lowered social status. Jesus frequently used the honor-shame code to make his point and challenge social expectations.

Living the Gospel – Give up my possessions?
We live in an era of extraordinary wealth in some countries contrasted against extraordinary poverty and need in other countries. Accumulation of possessions has become a driving force in our society. Flat screen televisions, iPods, multiple computers, games consoles, portable DVD players, multifunction cell phones are all “must-have” items. The thought of surrendering such items may be almost impossible to consider. However, Jesus’ message about being a disciple calls to us. How can some people in the world surround themselves with such luxuries while others don’t have enough to eat? Does the love of “possessions” blind us to the needs of others?

Questions for Adolescents
Q. What was your first reaction to hearing/reading this week’s gospel?
Q. How do you now understand the teaching about hating father, mother, etc?
Q. What are some of the “costs” of being a follower of Jesus today?
Q. What “benefits” counter the “costs”?
Q. Who do you know that tries to live a simpler life without lots of possessions?

Questions for Adults
Q. What might Jesus have meant by “Anyone who does not carry his cross and come after me”?
Q. What is the connection between the examples of counting the cost and the call to give up possessions?
Q. What possession would you find hardest to give up? Why?
Q. Under what circumstances do you think possessions cease to be important?
Q. How can we reconcile the wealth of affluent societies with the poverty and need in other countries?

Learning moments
Draw cartoon strips to illustrate the two examples Jesus gave about counting the cost. Draw another example that would be more relevant today.

Research the ways in which some of the first Christians were persecuted for their faith. Explore the stories of some of the early martyrs. What effect might this gospel passage have had upon communities who were living at the time of persecution and martyrdom?

Draw up a list of “costs” and “benefits” of being a Christian today. How could the “benefits” be better promoted to young people?

© Creative Ministry Resources 2007

Gospel Reflection (Lk 13:22-30)
This week’s gospel passage picks up one of the major themes that runs throughout the gospel of Luke: the message of salvation is not reserved exclusively for the Jews, but is for all people; Jew and Gentile alike. A number of times in this gospel, the writer makes a point of having Jesus relate this controversial and fairly unpopular message to his audience. Today’s gospel makes clear that to gain salvation, you have to do more than just show up! Like those knocking on the locked door and claiming friendship, we can’t just turn up at the last minute and expect to be received. Salvation—entrance into the kingdom of God—belongs to those who accept the message of Jesus and act on it for the rest of their lives.

The gospel makes plain to the Jewish people of the time that unless they accept the message of Jesus and act upon it, they will get a terrible shock (“weeping and grinding of teeth”) at the coming of the kingdom. Those who believe in name only will find themselves looking in from the outside and will see the greatest prophets in the kingdom while they themselves are denied access. To further make the point, they are told that people from east and west, north and south will be welcomed into the feast of the kingdom. References to people from the four points of the compass always indicate people from other lands—non-Jews. Jesus tells his audience that people who are faithful to his message, even though they may be Gentile, will gain salvation before anyone who thinks they deserve it because of their birth or title. The kingdom must be earned through faithful effort, not by just turning up and claiming to be a believer.

Scriptural context – A gospel of the least
The gospel of Luke portrays Jesus as focusing his ministry on those considered the least in society. In the Lukan version, the birth of Jesus is witnessed by lowly shepherds as opposed to the regal wise men of Matthew’s version. In the parable of the Good Samaritan, it is the Samaritan outsider who responds with compassion. The Lost (Prodigal) Son is welcomed back with great rejoicing. Zacchaeus, the resented tax collector, is treated with acceptance and makes a conversion of heart. All of these stories are unique to this gospel and paint a very particular picture of a compassionate Jesus.

Gospel Focus – First and Last
“Yes, there are those now last who will be first, and those now first who will be last.” These words of Jesus carry with them a major thrust of his ministry in the gospel of Luke. Jesus reminds his audience that their status in society means nothing when it comes to their status in the kingdom of God. What will make people "first" in the kingdom is their acceptance of Jesus’ message, their faith and their compassionate actions toward others. Jesus’ insistence on the inherent value of the 'last' in society must have been a constant irritant to those who considered themselves 'first.'

Living the Gospel – Consequences
To be Christian is more than a name; more than a title. If we put our hand up and claim the title of Christian, then there are consequences that flow from that. Those who are disillusioned by religion frequently name hypocrisy as the major reason for their disillusionment. Sometimes, that’s an easy out. We can’t all live like Jesus all of the time. However, we are called to take Jesus as our model of the Christian life and to use his example as a guiding beacon. To call ourselves Christian is to try to be Christ-like in all our actions.

Questions for Adolescents

Q. What is Jesus’ message about who can get into the kingdom of God?

Q. Why might the Jews of Jesus’ time resent non-Jews being accepted into the kingdom before them?

Q. When have you wanted to be part of something and not been allowed or able to participate?

Q. Does wanting to belong or be accepted always lead to good outcomes?

Q. From today’s gospel and reflection, what action can you commit yourself to for the coming week?

Questions for Adults

Q. How can today’s gospel be reconciled with a notion that the kingdom is inclusive and open to all?

Q. What is the message of the gospel for a modern audience?

Q. What are the observable actions of someone who is trying to live like Jesus taught?

Q. How would you answer someone who claimed that Christians say one thing and do another?

Learning moments
Construct a consequences chart for Christian values. Identify five values that Jesus proclaimed and then identify what consequences or implications these values have for individual action. (If we believe ... , then we should ... ) Finally, identify what potential consequences can flow from experience of these actions.

© Creative Ministry Resources 2007

Philip was born in Florence in the early thirteenth century. He entered the Order and was ordained a priest. In 1267 he was elected prior general and remained in office almost until his death. He served with wisdom, developed excellent laws, and fought to keep the Order from being suppressed. Recognized or his holiness, he attracted many to enter religious life and follow his example of Gospel values and the service of Mary. Because to his strong influence, he has been considered a "father of the Order." He died in 1285 at Todi and was canonized in 1671.

Prayer
Heavenly Father, through Philip, you cared for the first Servants of Mary, increased their number and gave them a rule of life. Grant that we like Philip, in faithful service to the Blessed Virgin may zealously proclaim your kingdom. We ask this through our Lord Jesus Christ.

Gospel Reflection (Lk 12:32-48 or Lk 12:35-40)
This week’s gospel passage carries with it the expectation of the late 1st Century as the early Christians awaited the triumphant return of the Christ (sometimes called the Second Coming or the Parousia). This is a familiar theme through the gospels and, in fact, across the gospels we can see that the communities were beginning to face the realization that the promised return was taking longer than they had expected. In the gospel of Mark, it is clear that the community expects the Parousia at any moment, while by the time of the writing of the gospel of Luke, 10 or 15 years later, we can see that the language has taken on an aspect of uncertainty about the timing—it could be sooner or it could be later (“It may be in the second watch he comes, or in the third…”).

What began to emerge was an attitude that if we don’t know when the Parousia will come, then we need to live “in anticipation” of it. We need to live as if the Parousia were imminent. So, rather than waiting for the kingdom of God to be delivered, we must live our lives in such a way as to bring about the kingdom; to draw the kingdom into the present. Jesus often spoke of the kingdom as both near and not yet. If we all live the values of the kingdom, by our very actions we bring the kingdom into being. This gives an incredible significance to the way we choose to live our lives. If we “invest” in the kingdom by living out the values of the kingdom and living in expectation of the Parousia, then that “investment” is its own reward.

Historical Context – Parousia
The Greek word parousia means “presence” or “arrival”. In ancient times the word was usually associated with the formal visit of a king or a ruler. The parousia of a king was a significant and sometimes formidable event. In the writings of the New Testament, the word is used for the return of Christ, the drawing to a close of salvation history and the full establishment of the kingdom of God. The earliest Christians expected to see the Parousia in their own lifetimes. The realization that this was not to be the case led to a rethinking about living a Christian life.

Gospel Focus – Answer the Question!
Peter asks Jesus very specifically, “Lord, do you mean this parable for us, or for everyone?” Frustratingly for Peter (and for the audience), Jesus doesn’t give the direct question a direct answer, he answers the question with another story. Throughout the gospels, this is a constant tactic used by Jesus. He almost never gives a question a straightforward answer. By doing this, he invites the questioner to reflect on their own question and their purpose in asking it in the first place. He also cleverly avoids being tied down to a yes/no answer when a matter is not that simple.

Have you thought? – Stewardship
Jesus responds to Peter’s questioning the gospel in a roundabout way by speaking about a steward acting either faithfully and with wisdom or alternatively irresponsibly and recklessly. A steward is one who stands in the place of the master during the master’s absence—taking on the duties, responsibilities and authority of the master. That’s exactly what Christian people are called to do: become stewards who act in the place of Jesus as we await his return. As the prayer of St Teresa of Avila says, Christ has no body now on earth but yours.

Questions for Adolescents
Q. Which line or image of the gospel passage do you find most interesting or challenging or comforting?

Q. What evidence can you see that the gospel writer may have amalgamated several events into this one?

Q. What message is Jesus trying to convey to his disciples?

Q. How can a modern reader act on this message?

Questions for Adults
Q. How do you understand Jesus’ saying, “where your treasure is, there will your heart be also”?

Q. In what ways does this passage suggest that we are accountable for our actions and attitudes?

Q. Does the language of “servant” and “master” get in the way of a modern reader’s understanding?

Q. Where today do those who have “had a great deal given” need to step up to what is expected of them?

Learning moments
Construct a personal “treasure chest” and fill it with symbols of the things that you are passionate about—those things that represent “where your heart is”.

© Creative Ministry Resources 2007

Announcing the next session of the Parish Book Club will take
place on Tuesday, August 28 at 10:00 a.m. and 7:00p.m! We
will be discussing CHASING JOY: Musings on Life in a
Bittersweet World by Edward Hays. Copies of the book are
available for $12.00 in the Priory Office. For further information
about the book club, please contact Fr. Don at 638-3938. All
are welcome to attend. See you there!