This morning’s gospel lectionary passage (Luke 18.9-14) is one of a pair of parables followed by a couple of storiesI think for this parable it is important to see the context rather than read the text in isolation. To ponder and ask the question, “what is the overall message being given here?” Also, to query, “why were these particular stories chosen to preserve and write down?”

 

As I read the whole chapter and mused on each parable and how they related to each other my conclusion was that these parables were inserted at this point to give heart to a people under persecution. 

 

Luke’s gospel is generally dated around 85 CE — although as always with dating scriptures there are variations from a few years earlier to even a bit later. Regardless of the actual date, it is clear the gospel was written after the persecution of Christians had begun in 64 (or 67) CE under Nero. Nero blamed Christians for the great fire of Rome (64) and used that as an excuse to start the persecution which over the next couple of centuries saw an estimated two million Christians killed.

 

I think, seeing today’s reading in the light of stories written to those undergoing persecution makes sense. By the time the gospel was penned Luke would have been older. Many of those hearing and reading the gospel would have been a new generation, many would not even have been born in Jesus’ time. Converts raised on stories that encouraged them to look for the bodily return of Jesus and they were still waiting. For the previous years these early Christians would be seeing the death of friends and acquaintances and experiencing the ensuing fear and chaos all around them. They needed encouragement to not give up but to hold firm. These parables offer that.

 

The first is the story of a persistent widow who kept coming to a judge with the plea, “Grant me justice against my adversary”. Surely, that would be the plea of a people under persecution. The widow continues to pester the judge who eventually caves and grants justice. It is worth noting that the author chose a widow as the person who keeps coming to the judge. A widow would be largely invisible, considered insignificant and possibly without

protection or means of support. Perhaps this typifies how the people felt.  It would have brought a strong message to the people under persecution —keep going and eventually justice will win.

 

The next parable is our text for today. A Pharisee and a tax collector went to the temple. In the story the Pharisee is full of confidence, listing all the right things he has done while the tax collector simply asks for mercy. And it was the tax collector who is found justified before God. Again, I see this offering comfort to a people under persecution who would identify with the tax collector — hated and shunned by all, yet the person God ultimately chose to justify.

 

Although not listed as parables the following two stories continue the theme. Firstly, a short passage about children. The gist being that the realm of God belongs to them. Again, the message that the weakest members of society gain the realm of God. 

 

Next is the longer tale of the rich leader who, after a lengthy conversation, was told the way to God was to sell their riches and care for the poor. This story ends with verse which says that “no one who has left home or spouse or brothers or sisters or parents or children will fail to receive many times more …” (29). As I read this verse, I became aware of how very differently it sounds in the context of this section on bringing comfort to those in persecution. Often it is interpreted to encourage a voluntary surrender of all these things to be a better follower of Christ — it never quite sat comfortably. I find it makes so much more sense when read as a verse to comfort people losing these things under persecution.

 

Finally, and perhaps the climax of this section, the chapter continues with Jesus talking of his death and how he would be flogged, insulted, mocked, spit on and ultimately killed. Surely, this would offer some comfort that in their persecution they are identifying with Jesus. Maybe even considered a privilege to follow in the footsteps of Jesus. 

 

When I write a blog, I like to look at what the text offers for today. However, we are not a people under persecution, we are not going to lose family, friends and property because of our faith. Yet, the text has to offer something, some blessing for all who read it in every age. Maybe, as I shake today’s text the message can be best summed up in the words of Julian of Norwich, “I will make all things well, I make all things well and you will see for yourselves that all things shall be well.” (Revelations of Divine Love)

(Photo: Sun catching the autumn trees at Hammond Lake, PA)

Healing the Outcast

Thankfulness, being grateful, acknowledging gifts or kindnesses are all good practices. In most people they are instilled from a young age — say “Thank you” is urged on a young child many times. As the old saying goes I would be rich if I had received a penny for every time I had spoken those words to my children and grandchildren. Teaching manners and gratefulness is all part of the parental task.

 

On the surface, today’s gospel reading (Luke 17: 11-19) is about thankfulness — ten lepers had been healed but only one returned to acknowledge the wonderful gift they had been given. Yet, I think this story is not really about thankfulness although that is included. I think the heart of the story is about how the outcast is treated.

 

The story is quite brief, not much detail is given. The reader is not told if these were male or female lepers, or even children. It seems they followed the regulations not to approach anyone as the text says, “Keeping their distance, they called …” (12). 

 

The tale continues they were told to go and show themselves to the priests. 

 

Now showing oneself to a priest seems quite simple but was a complex process. I think within this story is a huge time lapse. Healing leprosy was not a priestly function but inspecting the affliction and pronouncing healing was. The priest was the authority where a declaration of leprosy was needed. However, whenever healing occurred there were required rituals (Lev. 14) on first, seventh and eighth days. These take place outside the camp were the leper lives — sacrifices, offerings, bathing, laundering clothes ultimately blood of a lamb and oil are daubed on the leper’s right big toe, ear lobe and thumb. 

 

After being pronounced healed, one returned to show gratitude. Worth noting that this time the former leper came right up to Jesus and fell at his feet. The leper could once more approach people. They had been pronounced clean. They no longer had to live as an outcast. 

 

As I read the story through the phrase that really jumped out at me was “And he was a Samaritan” (16). A double outcast — a Samaritan and a leper. I thought it was interesting that in such a short story talking about events that must have taken place over a week or more that phrase was so prominent. Did it really matter that they were a Samaritan? Was nationality so important? Obviously, to the author it was a key point, a fact worth noting. An outcast in a story about outcasts. 

 

Often, outcasts blend into the background, hidden on the edge of society. It is easy to pretend they don’t exist. While thinking about this story I did quite a bit of reading on leprosy and leper colonies. As far as I can see the quarantine on the last leper colony in USA was lifted in 1969. I was a bit shocked — this is in my lifetime. Lepers existing on the edge of society, and I knew nothing about it, invisible people.

I’ll not spend time looking at all the other outcasts isolated on the edge of society but just mention one person whose name has been all over social media this week. An anniversary that should not be forgotten. Mathew Shepard — beaten, tortured, and left to die on October 6, 1998, (died October 12, 1998) twenty-four years ago this week.  A hate crime because Mathe was gay. An outcast in the small town he lived in.

 

I hope whenever this short gospel text is read it will provide a much-needed challenge that outcasts still exist on the edge of society, largely unnoticed and invisible. 

 

My prayer, Open our eyes, O God.