Luke 19:1-10

Proper 25 (30) - Year C


Bulletin Cover

Call to New Living

Praise the Lord! Sing to the Lord a new song!
Love your enemies, do good to those who hate you,
Bless those who curse you, pray for those who abuse you.
If anyone strikes you on the cheek, offer the other also;
And from anyone who takes away your coat do not withhold even your shirt.
Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again.
Do to others as you would have them do to you.
Praise the Lord! Sing to the Lord this new song.
                                                                               from Moira Laidlaw [MISSING URL]

Hymns by Ken Medema

These three could to keep you occupied for the week.

http://www.kairoscomotion.org/lectionary/2004/october2004.html

 


 

What metaphorical tree would you climb to see who Jesus is?

Would it be the tree of human compassion?
Would it be the tree of church?
Would it be the tree of meditation?

If we compare this passage with Amos 7:14 we find Amos coming hurriedly out of his sycamore tree to prophesy. Zacchaeus is also a prophet reminding us that economics is the major idol. We don't seem to know how to serve both GOD and Mammon. The reversal Zacchaeus goes through is a parallel to the transformation of Amos. Are you ready to be so converted?

Politically we might note that the constitution was set up to deliberately keep economic powers from overwhelming community political power. We are now at that point of conflict in America where economics has equal status (if not more) with politics and this next election will let us know if we will continue on the trail of increased emphasis upon economics or a reestablishment of a bulwark against that idolatry (both religious and constitutional).

This wee little story casts a huge shadow. We will see how it gets played out this election time and whether Zacchaeus will now say, "I don't see what the big deal is, my house will remain my house and everyone can look out for themselves, just like I have had to."

How will we keep terror at bay. Trust the Economy? Trust GOD? Fortify our house? Share? These are questions that continue to haunt.

Musically, the song Where Are You Standing by Judy Fjell puts this well. Her note on this song says: "The Oregon battle against the OCA and Ballot Measure 9 has inspired me to delve into my Lutheran roots for a few Bible stories to sing to the rabid right. It is my hope that in these difficult times we can all act from love and justice, not fascism and fear." Still a pertinent understanding with another vote in Oregon this Tuesday.

Verse 2
I knocked upon your door and you did not answer
You looked from behind your curtain and then you turned away
Did you do that to me or did you do that to Jesus
I hope this question lingers I hope this question haunts you
This question in your life
     Chorus
          Where are you standin'
          Are you standin' on the side of fear
          Do you close your heart to others
          when differences appear between you
          Where are you standin'
          Do you shout so only you can hear
          Or do you listen to the beat of the world
          Are you livin' in the hope of the world
          Are you livin' for the future of this world

http://www.kairoscomotion.org/lectionary/2004/october2004.html

 


 

Ambiguous places often help us define what is important. In this passage there are two major ambiguities. First is a question of who is short of stature. To think about the reference being to Jesus or to Zacchaeus begins to let us see this story again - outside the confines of the little ditty about "a wee little man." We who are so used to imaging a tall, Nordic Jesus who portrays calm wisdom and strength that can externalized need to be able to see Jesus in everyone we meet, even the shortest and youngest.

Second is a question of giving. The passage can be read regarding resources Zacchaeus will give as a response to Jesus' visit in his life. It can also be read as giving that Zacchaeus is already doing. In the first instance this is a story about personal salvation/health and response to it. In the second it is a story about the crowd, their prejudice and the need for inclusion/health on a community level.

Even when the language seems unambiguous it is alright to squint at it a bit and come at it sideways. If you think Jesus or any saint is literalistic in their stories or their lives, you have a second think coming at some point. Even the most straight-forward of sentences or phrases can jump up to be as transforming as the catching of an eye (I) between a short guy in the middle of a crowd and short guy up a tree without a ladder. It is shocking what little things as an ambiguity can do with us, for us, to us.

- - -

Jesus is coming
asking to stay at your house today
he was just going to pass on through
but here he is
delaying his travel
to come to your house

ready or not
Jesus is coming
in an unanticipated moment
here he is
investing in you
coming to your house

going forth
Jesus travels on
I journey on
now both of us
are inviting ourselves
to your house

http://kcmlection.blogspot.com/2007_11_01_archive.html

 


 

Definition of being human ("son of Abraham"): generous toward the poor (at your own expense), honest in relationships within the community (cultural and physical environments), and quick to respond with repentant actions when astray.

We are quick to define people out of their humanity when they are not in accord with a majority or otherwise lack power. We have historically defined people out according to their theology, their clan, their education/status, their gender or orientation, their racial/cultural heritage. Here we hear that humanity has to do with basic community infrastructure of generosity and honesty and intentionality to abide by such. No matter how many above strikes someone has against them regarding their thinking or behaving or being, if they meet these criteria they are in.

It is difficult for us to abide the simplicity of generosity and honesty (both - they can't be traded one for the other) or an ease of return to our common values. We seem to want to make repentance as difficult and painful as possible, but here we see preemptive mercy at work in defining the work of what it means to be human ("Son of Man") - finding and inviting a restoration of ourselves to ourselves.

http://kcmlection.blogspot.com/2010/10/luke-191-10.html