Document Title

A NOW YOU KNOW MEDIA WRITTEN GUIDE

A Retreat with the Gospel of Luke

Presented by Fr. Felix Just, S.J., Ph.D.

A RETREAT WITH THE GOSPEL OF LUKE WRITTEN GUID E

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Table of Contents

Program Summary ...... 4

About Your Presenter ...... 5

Conference 1: Luke’s Gospel and Prayer ...... 6

Conference 2: Luke’s Infancy Narrative ...... 11

Conference 3: Preparations for Jesus’ Ministry ...... 15

Conference 4: Jesus, the Messianic Prophet ...... 19

Conference 5: Miracles, Disciples, and Controversies ...... 22

Conference 6: Jesus’ Radical yet Merciful Teachings ...... 26

Conference 7: Jesus Embraces the Poor and Lowly ...... 30

Conference 8: Prayer and Repentance, Forgiveness and Joy ...... 34

Conference 9: Hospitality and Meals, Wealth and Possessions ...... 38

Conference 10: Passion I: Last Supper, Prayers, and Arrest ...... 41

Conference 11: Passion II: Trials, Crucifixion, and Burial ...... 45

Conference 12: Jesus’ Resurrection and Ascension ...... 49

Recommended Readings and Resources ...... 54

Appendix A: Three Methods of Biblical Prayer ...... 56

Appendix B: Use of Luke in the Lectionary for Mass ...... 59

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Program Summary

Welcome to A Retreat with the Gospel of Luke! This audio retreat program and its accompanying written guide are designed to help you spend prayerful time with Jesus Christ, using the Gospel according to Luke.

Luke’s Gospel presents a portrait of Jesus that is significantly different from the other three Gospels. In Luke, the Holy Spirit guides all the action and empowers the life and ministry of Jesus. Luke portrays Jesus as a great prophet who reaches out to the poor and the needy, the sick and the suffering, women and children, sinners and foreigners. Luke’s Jesus is the Lord of all nations and the Savior of all peoples; so also, disciples are called to be just like Jesus, embracing all people regardless of social status, loving their enemies, welcoming strangers, praising God, praying for forgiveness, and using their possessions to care for the needy.

This audio retreat program combines an insightful examination of Luke’s Gospel with three methods of biblical prayer—reflective meditation, imaginative contemplation, and centering prayer—to help you grow in your relationship with Jesus.

You can use this program to make your own spiritual “retreat” in several different ways, according to your personal preferences. Designed primarily for persons doing individual prayer, you can also use these conferences in small-group settings with opportunities for communal prayer and sharing. You can listen to each talk while driving, taking a walk, or relaxing at home, and then use this written guide to prayerfully reflect on what you’ve heard.

You can flexibly adapt this program to fit your own schedule, doing this retreat at your own pace, using either two conferences per day (for a one-week retreat), or one conference per day (on a longer retreat), or three or more conferences per day (a briefer, more concentrated retreat).

You will learn much by listening to each conference, but more importantly, you will also benefit greatly from the question for reflection and suggestions for personal prayer that are given at the end of each conference.

This program is intended for anyone who wants to spend some prayerful time with the Gospel according to Luke, not only priests, deacons, and religious who do annual retreats, but all lay people as well. If you wish to grow closer to Jesus, you will cherish this program.

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About Your Presenter

Fr. Felix Just, S.J., Ph.D., is the Director of Biblical Education at the Loyola Institute for Spirituality in Orange, California. After receiving his Doctorate in New Testament Studies from Yale University, he taught at Loyola Marymount University (Los Angeles), the University of San Francisco, and Santa Clara University. He was also director of the Center for Religion and Spirituality at LMU, and dean of the Lay Ecclesial Ministry and Deacon Formation Programs for the Diocese of Las Vegas.

Fr. Just is involved in a wide variety of adult faith-formation programs: he regularly teaches biblical and theological courses, gives public presentations for parishes and diocesan groups, instructs in the Catholic Bible Institute of several dioceses, and leads biblically-based days of prayer, parish missions, spiritual retreats, and pilgrimages. He is the author of several other audio programs from Now You Know Media, including The New Testament: A Guided Tour; The Lectionary for Mass: A Treasure for Liturgy and Prayer; and four different audio retreats, based on each of the four New Testament Gospels.

Fr. Just has long been an active member of the Catholic Biblical Association and the Society of Biblical Literature. He is webmaster for several academic organizations and also maintains his own internationally-acclaimed website of “Catholic Resources for Bible, Liturgy, Art, and Theology” (http://catholic-resources.org).

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Conference 1: Luke’s Gospel and Prayer

I. Welcome and Thanks A) Various possible formats for your retreat with Luke 1) One-Week Retreat (two conferences per day) 2) Extended Retreat (one conference per day) 3) Shorter Retreat (three or more conferences per day) B) Don’t listen to all twelve conferences at once; take time in between for 1) Personal prayer after each conference 2) Reading the sacred scriptures, esp. Luke’s Gospel 3) Silence, exercise, art, music, or journaling C) Let this be a spiritual retreat, not just academic Bible study 1) Leave aside historical and literary issues for now (a) As needed, see http://catholic-resources.org/Bible/Luke.htm 2) After your retreat, use other audio programs by Now You Know Media: (a) The Gospel of Luke, by Sr. Barbara Reid, O.P. (b) The New Testament: A Guided Tour, by Fr. Felix Just, S.J. D) Biblical prayer 1) Goal is primary: union with God; encountering Jesus 2) Means are secondary: using Luke’s Gospel or other biblical texts 3) “Day by day, O dear Lord, three things I pray: to see you more clearly, love you more dearly, follow you more nearly” 4) Meditate on Gospels: Jesus’ life, teachings, actions (esp. Luke) E) Suggestions for biblical art and liturgical music: 1) “Biblical Art and Music” – http://catholic-resources.org/Art/ 2) “Biblical Art on the WWW” – http://biblical-art.com 3) The Feast of Life: Stories from the Gospel of Luke, by Marty Haugen (GIA, 2000)

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4) As a River of Light: A Contemporary Music Drama based on the Gospel of Luke, by John Foley, SJ (Epoch/OCP, 1989) 5) “Recommended Readings and Resources” on pages 54-55 below

II. Luke among the Gospels A) Third Gospel, ca. 80’s; uses several previous sources, esp. Mark 1) gospel = oral proclamation of “good news” 2) Gospel = written account of Jesus’ life and teachings B) Four Gospels: Same Jesus? 1) Yes, in a historical/foundational sense 2) No; each has different contents written for different communities 3) Luke is not necessarily better, but is different from the other Gospels 4) See http://catholic-resources.org/Bible/Four_Gospel_Chart.htm C) Christological Emphases of the Four Gospels 1) Mark: powerful Son of God; suffering Son of Man 2) Matthew: great king like David; great teacher like Moses 3) John: divine Revealer, Word of God, I Am, the Father’s Son 4) Luke: Christ, Lord, Savior, Healer, Messianic Prophet

III. The Gospel according to Luke A) Gospel of Prayer: blessing, praising, repenting, giving thanks; daily, insistent, fearless B) Gospel of Hospitality: sharing meals, welcoming outcasts, aiding poor, loving enemies C) Gospel of the Holy Spirit: who directs, guides, inspires all the actions, esp. Jesus himself D) Gospel of Salvation for All: Jews/Gentiles, rich/poor, men/women, righteous/sinners E) Much of Luke’s material is also in Mark and/or Matthew; we’ll focus on material unique to Luke, to see his theological and spiritual emphases most clearly. F) See http://catholic-resources.org/Bible/Synoptic_Outlines.htm#Luke G) We’ll cite passages from Luke’s Gospel from the NRSV translation.

IV. Luke’s Prologue (1:1-4) A) Four biblical “verses”; one long sentence in Greek; finely crafted literary introduction

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B) Author and Recipient: [Luke?] to Theophilus (“Beloved by God” or “Lover of God”) C) Content & Purpose: events fulfilled, orderly narrative; certainty in teachings D) “Many” (others before Luke) have written E) “Orderly account” – written in form of narrative (not just collection of sayings/teachings) F) “Events that have been fulfilled among us” – not fiction, fantasy, but real, historical G) “Handed on” – tradition H) “Eyewitnesses and servants/ministers of the word” – two generations I) “After investigating everything carefully from the very first” J) “Orderly account” – not chronological, but “theological order”! K) “So that you may know the truth concerning the things about which you have been instructed”

V. Prayer as Communication with God A) How do we communicate with God? 1) Conversation/dialogue: both speaking and listening 2) Vocal and mental prayer; rational and imaginative prayer 3) Communal (liturgical/ritual) and individual (devotional/biblical) 4) Speaking and listening (one mouth, two ears) B) Speaking to God (A.C.T.S. + I.) 1) Adoration / Praise 2) Contrition / Penance 3) Thanksgiving / Gratitude 4) Supplication / Petition 5) Intercession / Solidarity C) Listening to God 1) Creation / Natural World 2) Humanity / Art and Creativity 3) Sacred Scripture / Holy Bible 4) Prayer of the Heart / Interior Silence

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VI. Overview of Well-Known Prayers and Pray-ers in Luke A) Ancient Judaism: temple, sacrifices, pilgrimages, rituals, psalms B) Luke 1: hymns of praise to God: Magnificat, Gloria, Benedictus, Nunc Dimitis C) Gospel Characters: Zechariah, Elizabeth, Mary, angels, Simeon D) Luke often portrays Jesus praying E) Also Jesus’ instructions: Our Father & related sayings (11:1-13); selected parables (18:1-14) F) Jesus’ own prayers: gives thanks to God in Luke 10:21-24; also at Gethsemane & on cross

VII. Styles of Biblically-Based Prayer for This Retreat: A) Reflective Meditation – pondering the words and meanings of the biblical stories B) Imaginative Contemplation – imagining yourself interacting with Jesus in the stories C) Centering Prayer – being quietly open to God’s presence; contemplative/mystical union D) See Appendix A: “Three Methods of Biblical Prayer”

VIII. Other Styles of Prayer A) For personal reflection after each conference, use any style of prayer you wish: B) Questions for Personal Reflection – consider how you would answer C) Reflective Journaling – listen to God, express your own thoughts and feelings D) Active Journeying – walk with Jesus, explore nature together, etc. E) Creative Expression – let God speak to you through art, music, dance, etc. F) Liturgical Worship – join others to celebrate Eucharist, Liturgy of the Hours, etc.

IX. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: “Gather ‘Round This Table”; from The Feast of Life, by Marty Haugen

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. Self-awareness as I begin this retreat: How has my life been lately? What is going on inside me? Where has God been present? How closely have I been journeying with Jesus? How attentive have I been to the Spirit?

b. What are my deeper needs and desires right now? What do I desire from this retreat? (Try to be specific, but also realistic in your expectations.)

c. What do I desire to receive from Luke’s version of the “Good News” about Jesus? What assurance does this Gospel give me?

d. Which type(s) of prayer do I use most often? Which types do I neglect? Since prayer is basically “communication” and “relationship” with God, how can I deepen my prayer in the coming days?

2. Reflective Meditation: Reread Luke’s Prologue (1:1-4), reflecting deeply on the meaning of each word and each phrase. How does Luke’s Gospel speak to you, as a modern-day “Theophilus” (“Lover of God” and/or “Beloved by God”)?

3. Imaginative Contemplation: Imagine having a conversation with the Evangelist Luke. What would you want to ask him about the Gospel he wrote? What would he try to say to you?

4. Centering Prayer: Begin with the phrase “so that you may know the truth” (Luke 1:4), progressively simplifying this until you focus only on the word “truth.”

Note: You do not need to answer all of the above questions; but do at least one or two before moving on and listening to the next conference. See Appendix A for tips on the three methods of biblical prayer. You might also find it helpful to write down some of your reflections in a prayer journal after each exercise.

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Conference 2: Luke’s Infancy Narrative

I. Infancy Narratives: Comparing Matthew and Luke A) Only in two Gospels: Matt 1—2 and Luke 1—2 (not in Mark or John) 1) Matt has only 48 verses (incl. genealogy); Luke has 132 verses (genealogy later) 2) See http://catholic-resources.org/Bible/Jesus-Birth.htm B) Very different contents; only the basic facts overlap 1) Main characters: Mary, Joseph, Jesus 2) Supporting characters: Angels, Holy Spirit 3) Titles attributed to Jesus: Christ, son of David 4) Heritage: children of Abraham/Israel, house of David 5) Place names: Nazareth in Galilee, Bethlehem in Judea 6) Historical period: during reign of King Herod C) Different Emphases in Main Characters, Themes, and OT Influences 1) Matt: men, kings, power; Joseph, Moses, David 2) Luke: women, elderly, poor; births of Samson and Samuel D) Overview of Matthew 1—2: 1) Genealogy, Dreams of Joseph; Birth of Jesus (very brief; only Matt 1:25) 2) Visit of Magi, murder of innocents, flight into Egypt, settle in Nazareth 3) Most “Christmas-y” elements (angels, shepherds, manger) are not in Matthew E) Overview of Luke 1—2: 1) Intertwines stories of John (Baptist) and Jesus (Christ) 2) Annunciation of John; Annunciation of Jesus 3) Visitation of Mary to Elizabeth 4) Birth & Circumcision/Naming of John; Birth & Circumcision/Naming of Jesus 5) Many similarities/parallels, some contrasts/differences F) Infancy Narrative is a “Gospel in Miniature”

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II. Holy Spirit in Luke’s Gospel, esp. in Infancy Narrative A) Heb. Ruach; Grk. Pneuma = “wind, breath, moving air; life-force; divine Spirit” B) Spirit symbolized in wind, flame, dove, heavenly voice, etc. C) Holy Spirit has minimal roll in Mark or Matthew (mainly at Jesus’ baptism) D) Holy Spirit is much more prominent in Luke, esp. in Infancy Narrative E) See http://catholic-resources.org/Bible/HolySpirit.htm F) Luke could be called “Gospel of the Holy Spirit”

III. Structural Overview of Luke 1—2 A) Angel Gabriel appears to Zechariah (Luke 1:5-25) B) Annunciation: Gabriel appears to Mary (Luke 1:26-38) C) Visitation: Mary visits Elizabeth; Mary’s Magnificat (Luke 1:39-56) D) Birth of Elizabeth’s child (Luke 1:57-58 – brief) E) 8th day: Circumcision/naming of John, with Zechariah’s Benedictus (Luke 1:59-80 – long) F) Birth of Jesus, Angels’ Gloria, Shepherds visit (Luke 2:1-20 – long) G) 8th day: Circumcision/naming of Jesus (Luke 2:21 – brief) H) 40th day: Presentation in the Temple; Simeon’s Nunc Dimittis (Luke 2:22-40) I) Twelve-year-old Jesus in the Temple (Luke 2:41-52) J) See http://catholic-resources.org/Bible/Luke-Infancy.htm K) For our retreat, let’s focus on the hymns of praise

IV. Ave Maria and Angelus A) First line (“Hail, Mary, full of grace…”) based on Luke 1:28 B) Second line (“Blessed are you among women…”) based on Luke 1:42 C) Third line (“Holy Mary, Mother of God…”) is a post-biblical addition D) Angelus includes four “call & response” dialogues; first two based on Luke

V. Mary’s Magnificat (Luke 1:46-56) A) Mary rejoices and praises God with her whole being B) Why? For all God’s covenantal faithfulness (past and future)

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C) Theme of Reversal: proud dispersed / lowly lifted; hungry filled / rich sent away empty D) OT model: Hannah’s song of praise (1 Samuel 2:1-10)

VI. Zechariah’s Benedictus (Luke 1:57-80) A) Context: circumcision and naming of John [the Baptist] B) Zechariah blesses God (Luke 1:67-79) C) “Blessing” = “speaking good words” = praise for God’s covenantal faithfulness

VII. Angels’ Gloria (Luke 2:1-20) A) Context: census, journey to Bethlehem, birth of Jesus B) Announcement to the shepherds; angels’ hymn of praise C) Shepherds’ response in action

VIII. Simeon’s Nunc Dimittis (Luke 2:22-40) A) Context: Purification of Mary and Presentation of Jesus in the Temple B) Two elderly characters: Simeon and Anna C) Simeon’s words to God and to Mary D) Anna’s actions, speaking to the people

IX. Introduction to Biblical Meditation A) Basic Steps: see Appendix A B) Example: meditate on Nunc Dimittis or Magnificat or Benedictus

X. Invitation to Personal Prayer: A) Biblical Art: 1) Christmas Triptych, by John A. Swanson, http://catholic-resources.org/Art/Swanson.htm#Xmas 2) See also http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: “Come to Us, Emmanuel”; from The Feast of Life, by Marty Haugen

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection

a. With which character from Luke 1—2 do I identify most closely: Elizabeth? Zechariah? Mary? Joseph? shepherds? Simeon? Anna? How or why? b. Does my prayer regularly begin with praising and blessing God, as modeled by Mary and Elizabeth, Zechariah and Simeon? c. What is my favorite musical version of the Magnificat? of the Benedictus? d. What is my favorite artistic depiction of Jesus’ birth? Is this artwork influenced more by Luke or more by Matthew?

2. Reflective Meditation: Choose one of the hymns of praise found in Luke 1—2, reflecting deeply on the meaning of each word and each phrase of the biblical text.

3. Imaginative Contemplation: Imagine yourself in the place of Mary, receiving a visit from the angel Gabriel (Luke 1:26-38). What does Gabriel say to you? Can you hear him say, “Hail, (my name), full of grace! The Lord is with you!” How does this greeting make you feel? How do you respond?

4. Centering Prayer: Use the song of the angels, “Glory to God in the Highest, and peace to people of good will” (Luke 2:14). Progressively simplify this until you focus only on the word “glory” (or “peace” or whichever word speaks to your heart most clearly).

5. Creative Exercise: Write your own Magnificat or Benedictus, your own prayer of praise and blessing for all that God has done, based on the models of Mary or Zechariah.

Note: You do not need to do all the above prayer exercises; but do at least one or two before moving on and listening to the next conference.

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Conference 3: Preparations for Jesus’ Ministry

I. Overview of Luke 3—4 in Comparison to Mark A) Very brief episodes in Mark 1:2-15; much longer in Luke 3—4 B) Preaching of John the Baptist (Luke 3:1-20; cf. Mark 1:2-8) C) Baptism of Jesus (brief Luke 3:21-22; cf. Mark 1:9-11) D) Genealogy of Jesus (Luke 3:23-38; not in Mark) E) Jesus is tempted in the desert (Luke 4:1-13; cf. Mark 1:12-13) F) Jesus begins preaching and ministering in Galilee (Luke 4:14-15; cf. Mark 1:14-15)

II. Holy Spirit Remains Very Active A) John the Baptist distinguishes between himself and Jesus (Luke 3:16) B) After Jesus is baptized, the Holy Spirit descends upon him (3:22) C) Jesus is “led by the Spirit in the wilderness” (4:1) D) Jesus returns to Galilee “filled with the power of the Spirit” (4:14) E) See http://catholic-resources.org/Bible/HolySpirit.htm

III. Biblical Prophecy A) God’s Spirit dwells in all people, but esp. in prophets B) Greek pro-phemi = “to speak on behalf of” (not “to predict”) C) Prophets convey God’s messages in words and actions D) OT Prophets: Elijah & Elisha; big four (Isa, Jer, Ezek, Dan); 12 “minor” prophets E) Ezra as “last” prophet? No more prophecy until Messiah comes F) John Baptist as “prophet”? recognized by many people at that time

IV. John the Baptist = John the Prophet (Luke 3:1-20) A) Luke locates the story historically and geographically (3:1-3) B) John’s food and clothing not mentioned in Luke (as in Mark & Matt) C) Luke’s focus on John’s words, preaching repentance for forgiveness (3:3b) D) Isaiah 40:3 cited in all four Gospels: “Prepare the way of the Lord”

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E) Only Luke also quotes Isa 40:4-5, stressing universal salvation F) Symbolic Action: baptizing for repentance (indirect in Luke 3:3, 7, 16) G) Warnings about true repentance; don’t rely on Abrahamic heritage (3:7-9) H) John addresses specific groups: multitudes, tax collectors, soldiers (3:10-14) I) John’s words about “the one coming” (3:15-18; similar in Mark & Matt) J) Luke already reports John’s imprisonment by Herod (3:19-20) K) See http://catholic-resources.org/Bible/John-Baptist.htm

V. Baptism of Jesus (Luke 3:21-22) A) Not explicitly done by John; narrated only briefly, after Luke tells of John’s arrest B) After Jesus had been baptized: he was praying C) Heaven opens, the Holy Spirit descends like a dove D) Heavenly voice: “You are my beloved Son; with you I am well pleased.” (cf. Mark; vs. Matt) E) Mentions age and ancestry of Jesus; “beloved son” implies “Son of God”

VI. Genealogy of Jesus (Luke 3:23-38) A) Both in Matthew and Luke (not Mark or John), but very different versions 1) Matt: Son of [patriarch] Abraham, Son of [king] David; historically forward: “begat” 2) Mark: only rarely calls Jesus “son of Mary” or “Son of Joseph”; also “Son of David 3) John: Mary is never named! Joseph only twice B) Luke: 1) Historically backward: “son of…” from Jesus through Joseph to David and Abraham, continues to Noah and Adam, “son of God”! 2) Universality as “Son of God”; all human beings are, in some sense! 3) See http://catholic-resources.org/Bible/Jesus-Genealogies.htm

VII. Temptation in the Desert (Luke 4:1-13) A) Very brief in Mark 1:12-13; Matt & Luke add three specific temptations B) Luke emphasizes Holy Spirit in the introduction: Jesus is full of Holy Spirit, then also led by Spirit for 40 days

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C) Luke has different order of the three specific temptations: 1) Matthew has temple jump second, worldly power third 2) Luke has kingly power second; temple locale third D) Main temptation: to doubt his identity, “IF you are the Son of God” (cf. heavenly voice) E) Luke & Matt have similar quotations of Scripture; dueling citations between devil and Jesus F) Luke adds unique conclusion (4:13) G) See http://catholic-resources.org/Bible/Temptations.htm

VIII. Introduction to Imaginative Contemplation A) Basic Steps: see Appendix A B) Example: Baptism of Jesus (Luke 3:21-22)

IX. Invitation to Personal Prayer A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Scene 1: Baptism”; from As a River of Light, by John Foley, SJ 2) “Scene 2: In the Desert”; from As a River of Light, by John Foley, SJ

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. What does John the Baptist’s message say to me today about my own need to welcome Jesus into my life? In what ways am I called to repent? How can I better prepare for the coming God in my life? b. Where and how am I called to be a “prophet,” to convey God’s message to others through my words and deeds?

2. Reflective Meditation: Reread the story of John the Baptist preaching to the people at the river Jordan (Luke 3:1-20). Reflect deeply on the meaning of each phrase and each word spoken by John.

3. Imaginative Contemplation: Imagine yourself present with Jesus as he approaches John at the river Jordan (Luke 3:21-22). Hear God also say to you: “You are my beloved child (son or daughter); with you I am well pleased.” How does this heavenly voice make you feel? How do you wish to respond to God?

4. Centering Prayer: Breathe calmly, attentively, in and out. Focus on God’s Holy Spirit within you, enlivening you at each moment, with each breath.

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Conference 4: Jesus, the Messianic Prophet

I. “Inaugural Event” in Four Gospels A) First main public action of Jesus, different in each Gospel B) Mark – Exorcism in synagogue at Capernaum C) Matthew – first major Teaching: Sermon on the Mount D) John – first Sign: changing water into wine at Cana wedding E) Luke – Messianic Preaching in Synagogue at Nazareth F) See http://catholic-resources.org/Bible/Four_Gospel_Chart.htm#Literary

II. Introduction/Transition: Jesus begins preaching in Galilee (Luke 4:14-15) A) Summary statement: just after Jesus returns from desert temptation B) Brief mention of extensive preaching, without specifying where or when C) Luke drops Jesus’ first brief words in Mark 1:15

III. Jesus’ Inaugural Sermon in the Synagogue at Nazareth (Luke 4:16-30) A) Jesus comes to Nazareth, his hometown 1) Event occurs much later in Mark 6:1-6 and Matt 13:53-58 2) Story is told earlier in Luke; but Luke 4:23b hints that it occurred later 3) “Do here… the things that we have heard you did at Capernaum” 4) Events at Capernaum are later in Luke, but earlier in Mark and Matthew B) Synagogue setting: Sabbath gathering 1) Jesus is lector and preacher that day C) Jesus reads Isaiah 61: “The Spirit of the Lord is upon me, for he has anointed me…” 1) “Holy Spirit” implies Jesus is acting as a Prophet 2) “Anointing” implies Jesus is the awaited Messiah 3) Messiah (Hebrew) and Christ (Greek) both mean “anointed one” 4) Good news, freedom, salvation, jubilee year (see Lev 25)

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D) Jesus (pro)claims he is “Messianic Prophet” or “Prophetic Messiah” 1) “Today this scripture is fulfilled” (Luke 4:21) E) Townspeople’s reactions 1) “Rejection” also in Mark & Matt; “no prophet is accepted…” 2) Traditional interpretation: initial reaction positive, quickly becomes negative 3) All in one day? or three events conflated into one story? 4) Better interpretation: people are upset right away at his “gracious words” F) Correct translation of Luke 4:22? 1) People were not initially impressed, but shocked that he didn’t read the whole text 2) He read only the “good words” (Isa 61:1-2a), but omitted the harsher words against Israel’s enemies (“…and a day of vindication by our God”; Isa 61:2b) G) Jesus then gives examples of OT prophets helping Israel’s enemies 1) Elijah and the Widow of Zeraphath (cf. 1 Kings 17:1, 7-16) 2) Elisha and the leper Naaman, a Syrian army officer (cf. 2 Kings 5:1-14) H) Isaiah expresses common theology: “God bless us, and God curse our enemies!” 1) In contrast, Jesus says: “God bless us, and God bless our enemies!” 2) Later emphasizes: “Love your enemies, pray for those who persecute you, do good to those who harm you” (twice in Luke 6:27, 35; also Matt 5:44) 3) One of most challenging teachings of Jesus! – still for us today! 4) God bless USA and God bless Al-Qaida?

IV. Introduction to Centering Prayer A) Basic Steps: see Appendix A B) Example: “The Spirit of the Lord is upon me, for the Lord has anointed me” (Luke 4:18)

V. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “God Has Anointed Me”; from The Feast of Life, by Marty Haugen 2) “Scene 3: Inaugural Address”; from As a River of Light, by John Foley, SJ

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection a. How do the words of Luke 4:18-21 apply to me? How has the Spirit of God “anointed” me? What has God asked me to do and proclaim in my life and ministry? What is God asking now? b. Who are my “enemies”? What do I want God to do to them or for them? Do I really want God to save them, just as he saves me? c. When more blessings seem to come to others (esp. strangers or enemies) than to me or my friends, how do I feel? How do I react? (angry? resentful?) What does Jesus say to me about this?

2. Reflective Meditation: Reread the account of Jesus preaching to the people in the synagogue at Nazareth (Luke 4:16-30). Reflect carefully on the meaning of each sentence of this story, esp. the words of Jesus.

3. Imaginative Contemplation: Imagine yourself with Jesus that day in the synagogue at Nazareth (Luke 4:16- 30). Hear what he says to all the people present. Notice how everyone reacts to him. What does he say to you in particular, and how do you react to him?

5. Centering Prayer: Start with the phrase “The Spirit of the Lord is upon me, for the Lord has anointed me” (Luke 4:18); progressively simplify this until you focus only on the word “anointed” (or “spirit” or “Lord” or another word that is most significant to you).

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Conference 5: Miracles, Disciples, and Controversies

I. Jesus’ Public Ministry in Galilee A) After “Inaugural Event” at Nazareth, Luke narrates a series of miracles (healings and exorcisms), controversy stories, and three call stories B) Most stories in Luke 4:31—6:11 are adapted from Mark 1:16—3:6 1) Same order in both Gospels, with one exception 2) Exorcism at Capernaum; healing Simon’s mother-in-law; summary of other healings; preaching beyond Capernaum (Luke 4:31-44; from Mark 1:21-39) 3) Call of Simon and companions (Luke 5:1-11; delayed from Mark 1:16-20) 4) Restoring a leper; healing a paralytic; call of Levi; controversy about fasting; controversy about picking grain on a sabbath; healing a man’s withered hand; healing crowds at the sea; call of the Twelve (Luke 5:12—6:19; from Mark 1:40—3:19) 5) See http://catholic-resources.org/Bible/Luke-Mark-Adaptations.htm C) Shows God’s power/spirit working in/thru Jesus’ words and deeds 1) Holy Spirit mentioned rarely during Jesus’ public ministry 2) Why not? Spirit is now present/working in Jesus 3) After Jesus’ death, Holy Spirit is again prominent, working in apostles

II. Miracle Narratives in the Four Gospels A) Four Types of “Miracle Stories” in the Gospels 1) Healings (from physical illness or infirmity) 2) Exorcisms (casting out unclean/evil spirits) 3) Restorations (from death or death-like conditions) 4) Nature Miracles (overcoming forces of nature) B) Also Evangelists’ Summaries of Jesus’ powerful deeds 1) See http://catholic-resources.org/Bible/Miracles.htm C) Ancient/biblical worldview 1) Not natural vs. spiritual, but spirit-filled (good vs. evil spirits) 2) Crucial for us to realize the world-view behind the text

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III. Overview of Healing Miracles in Luke A) Luke retains most stories from first half of Mark 1) Luke 4:31—9:17 mostly in same order as in Mark 1:21—6:44 2) Luke 6:17—8:3 adds new non-Markan material 3) Luke drops all of Mark 6:45—8:26, which has several miracles B) Luke adds extra healing stories 1) Widow at Nain (Luke 7:11-17) 2) Crippled Woman (Luke 13:10-17) 3) Man with Dropsy (Luke 14:1-6) 4) Ten Lepers (Luke 17:11-19)

IV. Structure of Healing Narratives in the New Testament A) Most healing miracles are told in Five Stages: 1) Introduction 2) Conflict/Delay 3) Healing Action 4) Healing Confirmation 5) Reaction (Positive or Negative) B) Luke’s emphases 1) Stage 2: often deemphasized 2) Stage 5: people give praise and glory to God for Jesus’ actions! 3) Example: Widow at Nain (Luke 7:11-17) 4) Example: Crippled Woman (Luke 13:10-17)

V. Discipleship: Vocation Stories in Luke A) Call of Simon and is companions (Luke 5:1-11; contrast Mark 1:16-20) 1) Call of four fishers is very early in Mark 1:16-20 2) Luke changes the order of events: Luke 4 first has teaching and miracles 3) Then in Luke 5:1-11, Jesus teaches more, borrowing Simon’s boat

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4) After teaching, Jesus tells them to go fish again 5) Great catch; Peter’s reaction; Jesus’ response B) Call of Tax Collector (Luke 5:27-32; similar in Mark 2:13-17) 1) “Call story” followed by a dinner/banquet with “tax collectors and sinners” 2) Man called “Levi” in Mark and Luke is called “Matthew” in Matt 9:9 C) Call of the Twelve (Luke 6:12-16; similar to Mark 3:13-19a) 1) Slight variations in names and order listed 2) Must first be disciples (learners) before being apostles (emissaries) 3) Sending of the Twelve (not until Luke 9:1-6) 4) Sending of the Seventy-Two (only in Luke 10:1-12) D) Women Disciples? 1) Not directly called “disciples”; but closely associated with Jesus 2) Women who minister to Jesus named in the middle of Luke’s Gospel (8:1-3) 3) Not mentioned until the very end of Mark (15:40, 47) 4) Episode with Martha and Mary (only in Luke 10:38-42) E) See http://catholic-resources.org/Bible/Disciples.htm

VI. Invitation to Personal Prayer: A) Biblical Art: 1) Cast Your Nets, by John August Swanson, http://catholic-resources.org/Art/Swanson.htm#NT 2) See also http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: “Scene 4: Healing/Casting Out”; from As a River of Light, by John Foley, SJ

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. In what ways do I need Jesus’ healing action now? Physically? Emotionally? Spiritually? b. How has God’s healing touch manifested itself in my life recently? How have I reacted? c. What does Jesus say to me when he “calls” me to follow him? How do I respond?

2. Reflective Meditation : Choose the story of the Widow at Nain (Luke 7:11-17) or another healing miracle of Luke 4—9, esp. one that appears only in Luke’s Gospel. Reflect deeply on the meaning of each word and each phrase of this story.

3. Imaginative Contemplation: Imagine yourself in the boat with Jesus and the fishers (Luke 5:1-11). Which character are you? How do you interact with Jesus and the other disciples? What does Jesus say to you, and what do you say to him in reply?

4. Centering Prayer: Focus on Jesus’ words, “Do not be afraid” (or “Fear not” or “Have no fear”; Luke 5:10).

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Conference 6: Jesus’ Radical yet Merciful Teachings

I. Teachings of Jesus in the Gospels A) Jesus’ teachings are probably most familiar from Matthew’s Gospel 1) Five long discourses, esp. “Sermon on Mount” (Matt 5—7, total of 111 verses). B) Luke doesn’t include many long speeches of Jesus, but intersperses his teachings and actions C) One of the longest teaching sections is the “Sermon on Plain” (Luke 6:17-49; only 33 verses) 1) Most of this material is also in Matt 5—7, but some in other chapters of Matthew 2) Most of rest of Matt 5—7 is included in other later chapters of Luke 3) See http://catholic-resources.org/Bible/Matthew-Discourses.htm#1

II. The “Sermon on the Plain” (Luke 6:17-49) A) Literary Context: Jesus had spent a night on a mountain in prayer; at daybreak he chooses 12 disciples to be his “apostles” B) They come down the mountain to “a level place” C) Great crowd wants to hear Jesus and be healed by him

III. Four Beatitudes and Four Woes (Luke 6:20-26) A) Contrast Luke 6 with Matthew 5 & 23 1) Matt 5: more “beatitudes” and more “spiritual” focus 2) Matt 23: more “woes” and much harsher tone 3) Luke 6: only four beatitudes, followed immediately by four woes B) Luke’s four beatitudes: actual/physical/social conditions 1) Poor 2) Hungry now 3) Weeping now 4) Hated, excluded, reviled, cast out C) Luke’s four woes: corresponding opposite conditions 1) Rich 2) Full

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3) Laughing 4) Spoken well of

IV. Love of Enemies (Luke 6:27-36) A) “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (emphasized even more than in Matt 5:38-48) B) Turn the other cheek; offer your shirt/coat; give to everyone who begs C) “Golden Rule” (Luke 6:31, earlier than in Matt 7:12) D) “If you [love/do good/lend to] only those who [love/do good/lend to] you…” (6:32,33,34) E) Jesus repeats: “Love your enemies”; adds “God is kind to the ungrateful and wicked” F) Section conclusion: “Be merciful, just as your Father is merciful” (Luke 6:36) 1) Cf. Matthew 5:48 – “Be perfect…” 2) Cf. Lev 19:2 – “Be holy…”

V. On Not Judging (Luke 6:37-42) A) Sayings found in various sections of Matt 7, 12, 15, 10 B) “Do not judge…; do not condemn…; forgive…; give…” (reciprocity: giving/receiving) C) Short “Parable” (image/saying) of blind leading the blind D) Saying: “Disciples are not above masters” E) Parable of speck/plank in your eye vs. your brother’s eye

VI. Good and Evil Trees and Fruits (Luke 6:43-45) A) Good/bad trees bearing good/bad fruit B) Good/evil people producing good/evil deeds C) Similar in Matt 7:16-18 and 12:33-35, but in different contexts

VII. House Built on Rock Foundation (Luke 6:46-49) A) “Parable” functions as conclusion to the Sermon on the Plain B) Saying “Lord, Lord…” is not enough; one must hear and act on Jesus’ teachings C) Similar to Matt 7:21-27 (houses build on rock or sand)

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VIII. More Sayings and Teachings in Luke about (Radical) Discipleship A) Mission of the Twelve (Luke 9:1-9; shorter than in Mark 6 or Matt 10) B) After the first passion prediction, Jesus teaches: “Deny yourself and take up your cross daily and follow me” (Luke 9:22-27; repeated in 14:27) 1) Similar teaching after second passion prediction (Luke 9:46-48; cf. Mark 9:33-37) 2) Disciples argue who is greatest after third passion prediction (Luke 22:24-27) C) Three potential disciples (Luke 9:57-62) 1) Radical demands; do they follow Jesus? 2) Cf. Matt 8:19-22; Cf. 1 Kings 19:19-21 D) Mission of the Seventy (only in Luke 10:1-20) 1) Much longer than the Mission of the Twelve (Luke 9:1-9) 2) Stresses Luke’s theme of inclusiveness and universality E) Sayings about commitment needed for discipleship (Luke 14:25-35) 1) Mostly unique to Luke; some overlap with Matt 10:37 2) Use of exaggerated language: typical of Semitic people; so also of Jesus 3) Not meant totally literally, but emphasizes important points

IX. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Take Up Your Cross”; from The Feast of Life, by Marty Haugen 2) “Scene 5: A Teaching”; from As a River of Light, by John Foley, SJ 3) “Scene 6: The Turning Point”; from As a River of Light, by John Foley, SJ

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection a. Who are my “enemies”? Who “hates” me or “curses” me? How do I act toward them? b. When do I tend to condemn others, and when to forgive? What are the “planks” in my own eyes? c. What is holding me back from a greater commitment to living my Christian vocation? d. What attachments do I need to let go of in order to live as a devoted disciple of Jesus?

2. Reflective Meditation: Reread the whole “Sermon on the Plain” (Luke 6:17-49). Which section grabs your attention the most? Which words of Jesus do you need and want to put into action more authentically? Reflect on those teachings that seem the most challenging for you right now.

3. Imaginative Contemplation: Imagine yourself in the crowd listening to the various images Jesus uses near the end of his “Sermon on the Plain” (Luke 6:39-49). Are you like a person with a speck in your eye, or a whole plank? Are you like a good tree with good fruit, or a bad tree with bad fruit? A person who builds a house on a rock-solid foundation, or on plain ground without a foundation?

4. Centering Prayer: Start with Jesus’ statement, “Be merciful as your heavenly Father is merciful” (Luke 6:36). Progressively simply this, focusing finally just on the word “merciful” or “mercy.”

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Conference 7: Jesus Embraces the Poor and Lowly

I. People on the Social Margins in Ancient Judaism A) Throughout Luke, Jesus reaches out to people on the margins B) God’s care for the poor already stressed in Mary’s Magnificat (Luke 1:52-53) and in Jesus’ Inaugural Sermon (Luke 4:18-19)

II. Ritual Purity in Ancient Judaism A) Priests had to be “pure/clean” to serve in the temple (cf. Leviticus) B) Pharisees and other lay people tried to apply purity laws in daily life C) Main sources of “impurity”: blood, bones, corpses, graves; sexual discharges, bodily fluids, lepers, certain animals (Lev 11–18) 1) Luke has less concern than Mark or Matt about biblical purity laws 2) Yet Luke’s Jesus cares about people who were considered “unclean” D) Jesus often interacts with potentially “unclean” people: 1) Women, children, the blind, gentiles, tax collectors, etc. 2) Those who are unclean, or who don’t know or can’t follow purity laws

III. Prominence of Women in Luke A) Many more women characters in Luke than in other Gospels B) Mary, Elizabeth, and Anna in the Infancy Narrative (Luke 1—2) C) Widow of Nain (7:11-17) D) Sinful Woman Who Anoints Jesus (7:36-50) E) Galilean Supporters (8:1-3) F) Martha and Mary (10:38-42) G) Crippled Woman (13:10-17) H) Widow and Unjust Judge (18:1-8) I) Women in Jerusalem on road to Calvary (23:26-31) J) See http://catholic-resources.org/Bible/Synoptics_Women.htm

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IV. Luke Pairs Male/Female Stories A) Infancy narrative (Luke 1—2) B) Healings (13:10-17 and 14:1-6) C) Parables (13:18-21; 15:1-10; 17:34-35) D) See http://catholic-resources.org/Bible/Luke-Pairs.htm

V. Other Categories of “Marginal” People Prominent in Luke A) Children 1) Material also in Mark: Luke 9:47-48; Luke 18:15-17 2) Material also in Matthew: Luke 7:32; Luke 11:11-13 3) Material in Luke alone: Luke 14:5; Luke 23:28 4) Babies obviously also prominent in the Infancy Narrative (Luke 1—2) B) Lepers 1) Jesus restores a leper early in Luke 5:12-16 (par. Mark 1:40-45; Matt 8:1-4) 2) Jesus uses example of “lepers in Israel” and Naaman the Syrian (Luke 4:27) 3) Jesus cleanses/restores another ten lepers (only in Luke 17:11-19) C) Tax Collectors 1) Tax collectors come to John the Baptist (only Luke 3:12) 2) Call of tax collector Levi (Luke 5:27-30; par. Mark 2:14-16; Matt 9:9-11) 3) Jesus is called “a friend of tax collectors and sinners” (Luke 7:29, 34; par. Matt 11:19; 21:31) 4) Tax collectors mentioned in the intro to the “lost” parables (Luke 15:1) 5) Prayers of a Pharisee and publican (Luke 18:10-13) 6) Chief tax collector Zacchaeus in Jericho (Luke 19:1-10) D) Samaritans 1) Never mentioned in Mark; only once in Matt 10:5, “don’t go to Samaritans” 2) Luke 9:51-56 – village of Samaritans reject Jesus; but he doesn’t punish them; rather goes to another village (implicitly another Samaritan village) 3) Luke 10:25-37 – parable of Good Samaritan (first mentioned in v. 33) 4) Luke 17:11-19 – one of 10 lepers is a Samaritan (not mentioned until v. 16)

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VI. Overview of the Gospel Parables A) Definition: stories with a twist, a strange element, intended to make us think! 1) Mark has only ca. 10 parables; Matthew has ca. 28 parables 2) Luke has ca. 36 parables, including some of the most famous ones! 3) See http://catholic-resources.org/Bible/Parables.htm B) Parables in Luke’s Gospel 1) Luke retains most parables from Mark, and adds many more 2) Some parables come early in Luke (esp. chap. 8) 3) Most are in Luke’s special section, the “Journey to Jerusalem” (Luke 10—18)

VII. Parable of the Good Samaritan (Luke 10:25-37) A) Literary context: scribe asks about “Greatest Commandment” (10:25-28) 1) Jesus replies: Love God & Love Neighbor 2) Scribe replies: “But who is my neighbor?” B) Jesus then tells a vivid parable (10:30-35) 1) What’s the strange element in this parable? – Hero is a Samaritan 2) What’s the main point? – Whom we help? Or whom we allow to help us? C) Conclusion: Q&A between Jesus and the scribe (10:36-37) 1) Theme of mercy 2) “Go and do likewise”

VIII. Invitation to Personal Prayer A) Biblical Art: 1) Good Samaritan, by John August Swanson, http://catholic-resources.org/Art/Swanson.htm#NT 2) See also http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: “Who Is My Neighbor?”; from The Feast of Life, by Marty Haugen

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SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection a. What kinds of people do I consider “unclean” or “marginal” today? Whom do I sometimes try to avoid? Why? What does Jesus tell me about my relationships with these people? b. Do some people avoid me, treat me like an outcast, or see me as “unclean” in some way? Why? How does Jesus reach out to me, embrace me, accept me? How do I feel when he touches me? c. In what ways am I sometimes like the Pharisee in Luke 7:36-50? What is my attitude toward people who seem to be obvious “sinners”? Do I see them and treat them as Jesus would?

2. Reflective Meditation: Reread the Parable of the Good Samaritan (Luke 10:25-37), reflecting deeply on the meaning of each part and each word of this story.

3. Imaginative Contemplation: Imagine yourself as the woman in Luke 7:36-50 (or another woman prominent in this Gospel). Engage in dialogue with Jesus. With what need do you approach Jesus, and how does he respond to you? What do you say to him, and how does he reply?

4. Centering Prayer: Focus on the word “love” (Luke 7:47) or “mercy” (10:37). Let this one word seep deeply into your mind, heart, and soul. Let it be the touchstone of God’s presence within you.

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Conference 8: Prayer and Repentance, Forgiveness and Joy

I. Overview of Prayer in Luke: Teachings and Examples A) Early chapters contain many examples of prayers of praise and blessing B) Later chapters present Jesus’ teachings about prayers of petition and repentance C) Chap. 11: Lord’s Prayer; related parable and sayings D) Chap. 18: two parables about petitionary prayer E) Chap. 15: three parables about sin and forgiveness: lost sheep, lost coin, lost son F) See http://catholic-resources.org/Bible/Prayer.htm

II. Teachings on Prayer in Luke 11 A) Lord’s Prayer (Luke 11:1-4; cf. Matt 6:9-13) 1) Matthew: in Sermon on Mount, Jesus teaches about fasting, prayer, almsgiving 2) Luke: as Jesus is praying, a disciple asks, “Lord, teach us to pray…” 3) Similar sequence of petitions, but shorter text in Luke than in Matt B) Example of a Friend at Midnight (Luke 11:5-8 only) 1) Just after “Lord’s Prayer”; reinforces theme of confidence and persistence 2) Is it really a “parable”? or a practical analogy? (“Which of you would…?”) 3) What is the strange element in this story? 4) What’s the main point? C) Sayings of Encouragement to Pray (Luke 11:9-13; cf. Matt 7:7-11) 1) Saying: ask, seek, knock 2) Examples: “What father among you…?”; slightly different items (a) Matt: bread/stone; fish/ serpent (b) Luke: fish/serpent; egg/scorpion 3) Comparison: “If you… how much more will your heavenly father…” (a) Matt: “give good things” (b) Luke: “give the Holy Spirit”!

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III. Two Parables about Prayer in Luke 18 A) Parable of the Widow and the Unjust Judge (only Luke 18:1-8) 1) Luke’s intro, explicitly about prayer: “Then Jesus told them a parable about their need to pray always and not to lose heart.” 2) What’s the overall plot? 3) What’s the “strange element” in this parable? 4) Jesus’ conclusion: compares actions of God 5) Strange saying at end: “When the Son of Man comes, will he find faith on earth?” B) Parable of Pharisee & Publican (only Luke 18:9-14) 1) Luke’s intro: “He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt:” 2) What’s the overall plot? 3) What’s the “strange element” in this parable? 4) Jesus’ conclusion: “this man went down to his house justified”; then 18:14b repeats the saying of 14:11: “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (par. Matt 23:12; cf. also Matt 18:4) 5) Point: prayer must be accompanied by humility, honesty, self-understanding

IV. Sin, Repentance, Forgiveness: Examples and Parables A) Theme already in Lord’s Prayer: “forgive us our sins…” (Luke 11:4) B) Also in parable of Pharisee & Publican: “God, be merciful to me, a sinner” (18:13) C) Sayings on temptations and forgiveness (17:1-4) D) Recall story of paralytic (5:20) and sinful/forgiven woman (7:36-50) E) Three “Lost/Found” Parables (15:1-32) – similar structure and message

V. Parable of the Lost Sheep (Luke 15:1-7) A) Similar to parable in Matt 18:12-14 B) Fairly simple plot; main character presumable male C) “Strange element”? – Shepherd’s actions seem reckless, but it’s how God acts! D) Refrain at end: joy in heaven over repentant sinners!

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VI. Shorter Parable of the Lost Coin (only Luke 15:8-10) A) Slightly shorter story, with simple plot; main character female B) “Strange element”? – Woman’s behavior is crazy, but it’s how God acts! C) Refrain at end: joy among the angels over repentant sinners!

VII. Double-Parable of the Lost Son, or the “Prodigal Father” (only Luke 15:11-32) A) Definition of “prodigal”? Which character is really “prodigal”? B) Longer, familiar, but complex story: two main parts 1) Younger son – initially treats his father as if he were dead; but father later rejoices that the “dead son” has come back to life! 2) Elder son – harbors resentment; says “your son” vs. “my brother” C) Focus not on two sons, but on Father’s actions and interactions with them 1) Generous giving of property 2) Even more lavish giving of forgiveness D) Open ended: How did the elder son react? We aren’t told. 1) Invites us to reflection and prayer: How do we act? Like which character(s)? 2) Forgiveness is the most distinctive element of Christianity

VIII. Invitation to Personal Prayer: A) Biblical Art: 1) Prodigal Son, by John August Swanson, http://catholic-resources.org/Art/Swanson.htm#NT 2) See also http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: “God Rejoices When the Lost Is Found”; from The Feast of Life, by Marty Haugen

SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. How important is prayer in my daily life? Am I persistent in petitioning God for what I need? Do I also pray for the needs of others? b. What is my attitude during prayer? Do I really believe God will answer my prayers? Why or why not?

2. Reflective Meditation: Reread the teachings of Jesus about prayer in Luke 11:1-13, especially Luke’s shorter version of the Lord’ Prayer. Reflect deeply on the meaning of each phrase and each word of this text.

3. Imaginative Contemplation: Imagine yourself as one of the characters in the Parable of the Lost Son (Luke 15:11-32). Which one are you? The younger son? The older son? The father? See and hear yourself dialoguing and interacting with the other characters. What does such imaginative prayer tell you about your own relationship to God and to other people?

4. Centering Prayer: Begin with the phrase “There is more joy in heaven over one sinner who repents…” (Luke 15:7); progressively simplify this until you focus just on the word “Joy.”

5. Centering Prayer: Use the phrase “God, be merciful to me a sinner” (Luke 18:13; the basis of the traditional “Jesus prayer”).

Conference 9: Hospitality and Meals, Wealth and Possessions

I. Jesus’ Teachings and Parables about Giving and Receiving Hospitality A) Prominence of meals in Luke 1) Vocabulary: meal, table, supper, banquet, feast, eat, drink, bread, wine, guest, etc. 2) Most stories in Luke either involve food/beverage, or take place at meal-settings, or show Jesus going to or from a meal (e.g. Luke 5:29-30; 12:36; 20:46) B) Giving and receiving hospitality; cultural expectation of reciprocity 1) Still today: “You scratch my back, and I’ll scratch yours” C) Stories found only in Luke 14 1) Dinner setting of the healing of a man with dropsy (14:1-6) 2) Parable about choosing places of honor at a feast (14:7-11) 3) Jesus tells his host: invite those who can’t repay you (14:12-14) D) Parable of the Great Supper (Luke 14:15-24; cf. wedding banquet in Matt 22:1-14) 1) Introductory comment by a guest 2) Parable of a banquet; the invited guests excuse themselves 3) Double invitation to fill the room: poor/maimed/blind/lame; highways and hedges

II. Jesus’ Teachings and Parables about Use of Wealth and Possessions A) Some material already in Mark and Matt, retained by Luke 1) “Rich young man” (Luke 18:18-25; cf. Mark 10:17-22) B) Other material only in Luke, or both Luke and Matthew 1) Implies that at least some early Christians were fairly wealthy C) Teachings and Parables in Luke 12 1) Warning against Avarice (only Luke 12:13-15) 2) Parable of the Rich Fool (only Luke 12:16-21) 3) Anxieties about earthly things (Luke 12:22-32; par. Matt 6:25-34) 4) Treasures in Heaven (Luke 12:33-34; par. Matt 6:19-21) 5) What is the purpose of possessions? How should we use them?

D) Teachings and Parables in Luke 16 1) Parable of the Unjust Steward (only Luke 16:1-9) 2) Sayings about faithfulness and honesty in small matters (only Luke 16:10-12) 3) No one can serve two masters: God and mammon (Luke 16:13; also Matt 6:24) 4) Pharisees called “lovers of money” (only Luke 16:14-15) 5) Parable of the Rich Man and Lazarus (only Luke 16:19-31)

III. Examples of Rich(er) People Being Commended A) Zacchaeus, the tax collector (only Luke 19:1-11) 1) Interactions back and forth: initiative of Zacchaeus; invitation by Jesus; response of Zacchaeus; assurance by Jesus B) Parable of the Pounds (Luke 19:12-27) 1) Cf. Parable of Talents in Matt 25:14-30 C) Compare the “Spiritual Exercises of St. Ignatius Loyola” 1) Not a matter of rich or poor, but how we use what we have

IV. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Where Your Treasure Is”; from The Feast of Life, by Marty Haugen 2) “The Banquet”; from The Feast of Life, by Marty Haugen

SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. How “hospitable” am I to others? With whom do I dine? With whom do I share my time and energy, my money and interests? Only my family and friends, or also those in need? b. What role do money and possessions play in my life? Do I use them well, or do they enslave me in some way? c. How do I see the relationship of private property and the common good? Do I use my possessions to help others, especially those in greatest need?

2. Reflective Meditation: Reread the parable of the Rich Fool (Luke 12:16-21), reflecting deeply on the meaning of each word and each phrase of this story.

3. Imaginative Contemplation: Imagine yourself as one of the characters in the parable of the Rich Man and Lazarus (Luke 16:19-31). Which character are you? The rich man? Poor Lazarus? Someone else? What do you hear and see as the story progresses? How do you interact with the other characters?

4. Centering Prayer: Focus on the words of Jesus: “Today salvation has come to this house” (Luke 19:9), especially on the word “salvation.”

Conference 10: Passion I: Last Supper, Prayers, and Arrest

I. The Passion Narratives of the Four Gospels: Similarities and Differences A) Four Gospels very similar to each other in the Passion Narratives 1) Same basic order of historical events surrounding Jesus’ death: Last Supper, overnight prayer & arrest, betrayal by Judas, denials by Peter, hearings & trials before Jewish & Roman authorities, condemnation, crucifixion, death & burial 2) See http://catholic-resources.org/Bible/Passion.htm B) Some differences in content; some episodes only in one Gospel, not in the others 1) Mark is oldest/shortest; most of his material also in Matthew and Luke 2) Matthew fairly similar to Mark; just a few added details 3) Luke has more significant differences: (a) Extended dialogues at Last Supper (b) Shorter prayer on Mount Olivet (c) More formal trial before the full Sanhedrin (d) Added hearing before Herod Antipas (e) Some added incidents along the road to Calvary (f) New details at the crucifixion C) Different emphases in how each Evangelist tells the Passion 1) Mark: highlights Jesus’ suffering, mistreatment, verbal insults, physical torture 2) Matthew: similar to Mark; more focus on political intrigues: Judas, Priests, Pilate 3) Luke: less suffering; more focus on Jesus’ innocence; his words of forgiveness 4) John: Jesus’ death completes God’s will; crucifixion is exaltation/glorification

II. Preparations for the Last Supper (Luke 22:1-14) A) Luke drops the anointing at Bethany (Mark 14:1-17; already in Luke 7:36-50) B) Jewish authorities plan to kill Jesus (Luke 22:1-2; also in 19:47; 20:9-20) C) Judas arranges to betray Jesus (22:2-6) D) Jesus sends two disciples to prepare the Passover meal (22:7-14)

III. The Last Supper: Meal and Dialogues (Luke 22:15-38) A) Only two things happen at the supper in Mark & Matthew 1) Betrayal by Judas foretold 2) Words of Institution over the bread and wine B) Luke reverses the order and adds more episodes 1) Eucharistic Words first (so Judas is clearly present!) and longer 2) Passover Feast had several cups of wine 3) Jesus’ words over bread & wine closer to Paul’s version (1 Cor 11) 4) Four key verbs: take, bless, break, give 5) “Do this in memory of me!” (cf. 1 Cor 11:23-26) 6) See http://catholic-resources.org/Bible/Eucharist.htm C) Longer dialogues, still at the Last Supper 1) Jesus foretells Judas’ Betrayal (Luke 22:21-23) 2) Disciples argue about who is greatest (22:24-27) 3) Apostles will sit on twelve thrones (22:28-30) 4) Jesus foretells Peter’s Denial (22:31-34) 5) Preparations for Crisis: two swords (22:35-38)

IV. Jesus’ Nighttime Prayer and Arrest (Luke 22:39-65) A) After supper, Jesus and disciples go to a familiar place near the Mount of Olives 1) Only Mark and Matthew call it “Gethsemane” 2) Only John calls it a “garden” B) Distinctive elements in Luke’s account (22:39-46) 1) Only Luke uses the word “agonia” – not “suffering” but “struggle/combat” 2) Only Luke says Jesus’ sweat was like drops of blood (not actual blood; but simile) 3) Only Luke has Jesus kneel while praying, not lie prostrate 4) Double Saying: “Pray that you may not undergo the test” (22:40, 46)

C) Betrayal by Judas and arrest of Jesus (22:47-53) 1) Judas arrives with soldiers 2) Does Judas actually kiss Jesus? 3) Brief use of swords 4) Jesus heals the man whose ear was cut off D) Jesus taken to high priest’s house (22:54-62) 1) Luke delays the night-time hearing; official Sanhedrin trial is after dawn 2) Focus during the night is not on Jesus, but on Peter’s denials 3) Only in Luke does Jesus turn and look at Peter after the third denial E) Soldiers beat and insult Jesus (22:63-65) 1) Slightly milder and briefer than in Mark or Matthew 2) Luke’s distinctive focus: Jesus is asked to “prophesy”

V. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Look on Us, Savior (The Passion)”; from The Feast of Life, by Marty Haugen 2) “Scene 9: The Last Supper”; from As a River of Light, by John Foley, SJ

SUGGESTIONS FOR PRAYER AND RFLECTION

1. Personal Reflection: a. Reflecting on Jesus’ Eucharistic words at the Last Supper, can I give thanks that God nourishes me in such a wondrous manner? How am I also called to be taken, blessed, broken, and given for others? b. When and how do I sometimes betray Jesus in some way, even if not quite like Judas? c. When and how do I sometimes deny knowing Jesus in some way, even if not quite like Peter?

2. Reflective Meditation: Reread all of Luke 22, the first half of the Passion Narrative. What part or episode strikes you the most? Spend time prayerfully reflecting on just that part of the narrative.

3. Imaginative Contemplation: Imagine yourself with Jesus at overnight at the Mount of Olives (Luke 22:39- 45), calling to mind your own trials or burdens. Can you pray to God in the same or similar words as Jesus? Dialogue with Jesus about his struggles as well as your own.

4. Centering Prayer: Consider the words of Jesus, “Pray that you may not come into the time of trial” (Luke 22:40); focus more simply on the word “Pray” as a way of expressing your desire to deepen your intimate relationship with Jesus.

Conference 11: Passion II: Trials, Crucifixion, and Burial

I. Overview of Luke’s Passion Narrative (cont.) A) Trials before Jewish and Roman Authorities (more and longer scenes than in Mark) B) Way to the Cross (longer than in Mark, with more dialogue) C) Crucifixion, Death, and Burial of Jesus (different emphases) D) Luke puts less emphasis on mistreatment/suffering, more on Jesus’ innocence and on his willingness to undergo the Passion E) See http://catholic-resources.org/Bible/Passion.htm

II. Hearings before the Sanhedrin (Luke 22:66-71; shorter than in Mark) A) Overnight: Luke omits the preliminary questioning of Jesus B) Dawn: full council of Jewish Elders (Sanhedrin) formally question Jesus 1) “Are you the Messiah? Are you the son of God?” 2) Jesus answers with several passages of scripture 3) No direct accusation of blasphemy, but Jesus is condemned to die

III. Trials before Pilate (Luke 23:1-5, 13-25) and Herod Antipas (23:6-12) A) Jewish authorities deliver Jesus to Pilate, the Roman Procurator of Judea 1) Several charges explicitly mentioned (23:2, 5, 10, 14) 2) Pilate questions Jesus briefly, declares him innocent, sends him to Herod B) Questioning before Herod (Antipas) = Jewish Tetrarch of Galilee/Perea 1) Relationship between Herodian family and Romans 2) Herod questions Jesus; but Jesus does not answer 3) Herod sends Jesus back to Pilate, implying Jesus is innocent C) Pilate repeatedly emphasizes Jesus’ innocence (23:4, 11, 13-16, 20, 22) 1) Less blame on Pilate; more blame on Jewish authorities 2) Caution: lest we perpetuate anti-Judaism with naïve readings of these texts 3) Eventually, Barabbas is released and Jesus is condemned to be crucified

IV. The Way of the Cross (Luke 23:26-32) A) Not the full 14 “Stations of the Cross”, but more details than in other Gospels B) Road to “Calvary” (lit. “place of the skull”) C) Simon of Cyrene compelled to help carry the cross (as in Mark) D) Large crowd follows Jesus; dialogue with women from Jerusalem E) Enigmatic saying about green wood (23:31)

V. Crucifixion and Death of Jesus (Luke 23:33-49) A) Arriving at Calvary, Jesus and two others are crucified (23:33-34) 1) Jesus forgives those crucifying him 2) Soldiers divide his clothes B) Jesus is derided by the authorities and soldiers (23:35-38) 1) Offered vinegar, but not drugged 2) Final temptation: “If you are the Messiah… If you are the King of the Jews, save yourself” (being asked to doubt his identity) 3) Inscription at top of cross: “This is the King of the Jews” C) Story of “Repentant Thief” (23:39-43) 1) Jesus doesn’t explicitly “forgive” him, but says, “you will be with me in Paradise” D) Death of Jesus (23:44-46) 1) Just before death: darkness covers the land; temple curtain is torn in two 2) Jesus cries his last: “Father, into your hands…” (citing Ps 31:5) E) Reactions after Jesus’ death (23:47-49) 1) Centurion glorifies God: “This man was innocent” (cf. Mark 15:39 “god’s son”) 2) Bystanders return home beating their breasts (only Luke 23:48) 3) Women witness his death (also in Mark 15:40-41) F) Compare the last words of Jesus on the cross, different in four Gospels: 1) Mark 15:34 – “My God, my God…” (citing Psalm 22) 2) Matt 27:46 – same as Mark

3) Luke 23 (a) Forgiveness for those crucifying Jesus (23:34) (b) Promising salvation to the repentant thief (23:43) (c) Handing over his spirit to the Father (23:46) 4) John 19 (a) “Behold you mother/son” (19:26-27) (b) “I thirst” (19:28) (c) “It is finished” (19:30)

VI. Burial of Jesus’ Body (Luke 23:50-56) A) Similar to Mark 15:42-47; but some differences in Luke B) Emphasis on righteousness of Joseph of Arimathea C) Women prepare spices to complete the burial customs after the Sabbath

VII. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Look on Us, Savior (The Passion)”; from The Feast of Life, by Marty Haugen 2) “Scene 10: Crucifixion”; from As a River of Light, by John Foley, SJ

SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. When have I been falsely accused by others? As I hear the (false) accusations made against Jesus, how might I unite my own painful memories or current situations with Jesus’ experience? b. Reflecting on the trials and death of the innocent Jesus, pray in compassion for the many other innocent people in our world who are unjustly tortured, condemned, and executed.

2. Reflective Meditation: Reread the story of the trials of Jesus before Pilate and Herod Antipas (Luke 23:1- 25), reflecting carefully on each episode and each statement of this text.

3. Imaginative Contemplation: Imagine yourself encountering Jesus on the road to Calvary, like the group of women in Luke 23:26-32. What do you want to say to him? What does he say to you in return?

4. Prayerful Journeying: Take a walk and pray the “Way of the Cross,” using either the traditional form or the text of Luke 23:26-56.

5. Centering Prayer: Focus on the final words of the Lukan Jesus on the cross: “Father, into your hands I commend my spirit” (Luke 23:46; citing Ps 31:5).

Conference 12: Jesus’ Resurrection and Ascension

I. What Is Resurrection? A) Christians believe in “resurrection of the body,” not just “immortality of the soul” 1) Word “resurrection” comes from Latin resurgere = “to rise again” 2) Is Jesus the subject (“rise” on his own power) or object (“be raised” by God)? 3) Not the same as resuscitation, reanimation, reincarnation, or immortality 4) See http://catholic-resources.org/Bible/Resurrection.htm B) Four types of biblical materials related to resurrection 1) Brief Statements of resurrection faith (in all Gospels and Paul’s letters) 2) Empty Tomb Stories (in all four Gospels) 3) Appearance Narratives (in all four Gospels, but only Mark’s later ending) 4) Ascension Accounts (only in Luke and Acts, and later ending of Mark 16) C) Caution: Empty Tomb alone does not “prove” resurrection 1) Body might be lost or stolen (cf. Matt 27:64; 28:13) 2) Belief in resurrection arises slowly, through combination of different “evidence”

II. Empty Tomb Stories in the Four Gospels A) Common elements 1) Early Sunday morning, some women go to Jesus’ tomb 2) They find it empty 3) They see angelic messengers and receive a message 4) They leave the tomb B) Many differences in details 1) Description of the time and circumstances that morning 2) Number and names of the women 3) Number and description of the messengers 4) Content and wording of the message

III. The Lukan Empty Tomb Narrative (Luke 24:1-12) A) Number of women: more than three (not named until 24:10) B) Messengers: “two men in dazzling clothes” C) Message: focus on remembering, that Jesus said he must suffer and die before rising D) Women transmit the message, but male disciples do not believe them! E) Some manuscripts of Luke add Peter running to the tomb (Luke 24:24; cf. John 20:3-10) F) Jesus himself does not appear to the women (contrary to Matt 28:9-10; John 20:11-18)

IV. Risen Jesus Appears to Two Disciples on the Road to Emmaus (only in Luke 24:13-35) A) Two disciples (Cleopas & anonymous partner) leave Jerusalem B) Along the way, Jesus joins them; dialogue ensues C) No recognition at first, only later, esp. in “breaking of the bread” D) Explanation of scriptures in reference to Jesus; hearts burning within

V. Risen Jesus Appears to the Disciples in Jerusalem (Luke 24:36-43; cf. John 20:19-23) A) Prior appearance to Simon Peter alone (24:34; cf. 1 Cor 15:4-5); when and where? B) Appearances to other groups of disciples in various settings in Mark, Matthew, and John C) Why so many differences? Christians struggle to describe their experiences D) Luke emphasizes the physical nature of Jesus’ risen body; he’s not just a ghost (24:36-43)

VI. Last Words of Jesus and Ascension to Heaven (only in Luke 24:44-53 and Acts 1:6-12) A) Setting: Mount of Olives, near Bethany B) Words of Jesus: stay in Jerusalem; wait for power from on high C) Reaction of the Disciples: they return to Jerusalem, go to temple to pray D) Luke’s Gospel ends where it began: with prayer/worship in Jerusalem Temple

VII. Concluding This Retreat A) Consider how Christians come to believe in the Resurrection 1) Combination of OT prophecies, NT stories, testimony of tradition, inner witness of Holy Spirit, personal faith and conviction 2) Do we believe in our own resurrection? Life after death? Peace in God’s kingdom?

B) Looking Forward: 1) Continue praying for the Holy Spirit’s guidance 2) Continue praying with Luke’s Gospel 3) Continue on with the Acts of the Apostles

VIII. Invitation to Personal Prayer: A) Biblical Art: see http://www.biblical-art.com/text1.asp?id=40&id_biblicalbook=42 B) Sacred Music: 1) “Emmaus / Within the Reign of God”; from The Feast of Life, by Marty Haugen 2) “Scene 11: Early in the Morning”; from As a River of Light, by John Foley, SJ 3) “Scene 12: Final Hymn”; from As a River of Light, by John Foley, SJ

SUGGESTIONS FOR PRAYER AND REFLECTION

1. Personal Reflection: a. When do I “look for the living among the dead”? Where can I find signs of new life right now? b. What life-giving messages have I heard during this time of retreat? How will I share these messages with others in my life? c. Where and how does Jesus “appear” in my life, even if unrecognizable to me at first? d. When has my “heart burned within me” (in the Lukan sense)? How and where in my life do I passionately experience God’s presence? What do I most wish to share with others?

2. Reflective Meditation: Reread the story of the women going to the empty tomb on Easter Sunday morning (Luke 24:1-11). Reflect prayerfully on each element of this story, especially the words of the “two men” who appear and speak to the women at the empty tomb.

3. Imaginative Contemplation: Imagine yourself going with the two disciples on the road to Emmaus on Easter Sunday afternoon (Luke 24:13-35). What do you converse about along the way? How do you react when a stranger (Jesus) joins you and starts talking with you? What do you say to him? What does he say to you? How do you respond to him? When and how do you recognize that it is the risen Lord Jesus?

5. Centering Prayer: Begin with the phrase “Why do you look for the living among the dead? He is not here, but has risen” (Luke 24:5); progressively simplify this until you focus just on the word “risen.”

6. Centering Prayer: Focus on the words of the risen Jesus, “Peace be with you” (Luke 24:36); let his peaceful presence truly fill your heart and soul.

FOR CONTINUED REFLECTION AFTER THIS RETREAT

1. How does Luke’s Gospel portray Jesus’ identity and ministry, and his teachings about Christian discipleship and mission? What does all this teach me about myself? my family and friends? my parish or religious community? our culture and society? our Church? our world?

2. How and where, in each of these contexts, will I continue to discover the Jesus I have come to know better through Luke’s Gospel? What is Jesus saying to me and asking of me?

3. What principal message have I heard during this time of retreat? Have I reacted with fear, or in trust? How will I share this message with others?

A Word of Thanks

Thank you for allowing me to guide you on this retreat. I hope you have had many wonderful prayer experiences, encountering our Lord Jesus through the stories of Luke’s Gospel. May you continue to be inspired by Luke’s Gospel in giving praise and glory to God, and in living our Christian discipleship more authentically every day of our lives. Thank you and God bless you! – Fr. Felix Just, S.J.