To read the texts click on the texts: Neh
8:2-4, 5-6,8-10; 1 Cor 12:12-30; Lk 1:1-4, 4:14-21
The
beginning of the Gospel of Luke is unique because Luke is the only one of the
four evangelists who states the purpose of his writing. It seems, from what he
states, that his intention is to supply an orderly account, a doctrinal truth,
and an assurance about the meaning of the whole Christ-event, to Theophilus –
for whom he is writing. Thus, his intention is not merely historical. He will
also narrate the things “that have been fulfilled” so that Theophilus may know
the “truth”.
A
summary of the Christ-event is given in the inaugural act of Jesus when he
comes to the synagogue at Nazareth and reads from the scroll of Isaiah. Jesus,
in all probability, chose the passage that he would read. Even as he read from
this chosen text, he made subtle changes in his reading. The chosen passage,
and the changes he made, brings out what his intentions are for all those whose
lives he will touch. In his reading, the Lucan Jesus omits the phrase from
Isaiah “to bind up the broken hearted” and adds instead, from Isa 58:6, “He has
sent me to proclaim release to the captives and recovery of sight to the blind,
to let the oppressed go free”. Also, he omits, from Isa 61:2, “and the day of
vengeance of our God” and ends, instead, by proclaiming the “favourable year of
the Lord”.
What
could be the possible reasons for the choice of this reading in his inaugural
discourse? Why would he make the changes he made? One important reason for the
choice seems to be the mention of the Spirit. The Spirit plays an important
role in the Gospel of Luke and, right at the beginning, Luke shows that Jesus’
ministry, which he will soon begin, is empowered by the Spirit by whom Jesus
was anointed at his baptism. Second, the poor are given special prominence in
the Gospel of Luke, and so, the Lucan Jesus begins with an option for the poor.
While the rich are not excluded, it is very clearly the poor who will have
preference. “Poor” in Luke primarily means the economically poor, but also
includes here, captives, the blind, and the oppressed. In a word, Jesus has
come primarily for the marginalized, the scum of society, and those who are on
its fringes.
What
has Jesus come to proclaim to these? What are the implications of his
proclamation for us today? Jesus has come to proclaim a year of God’s favour.
He has come to show, through his word and deeds, that the God he will reveal is
a God whose intention is to liberate the impoverished and the oppressed and, in
that respect, fulfil the ideal and social concern of the Jubilee year. Jesus
has come to announce God’s promise of liberation for all the poor and
oppressed, regardless of nationality, gender, or race. The radical
inclusiveness of his message was not easy for all to accept. Many preferred to
be exclusive. They wanted a Messiah who would fit in with the categories they
had set. Thus, not only was the message of Jesus scandalous, he was himself a
scandal. Since they closed their minds and hearts to his inclusive message of
God’s unconditional love, they were unable to receive it.
The
implications of the proclamation of Jesus for us today are, first; the kingdom
that Jesus proclaimed, and that we must continue to proclaim, must be a kingdom
that has the poor at its very centre. The rich are not excluded because the
kingdom is all inclusive. Yet, there can be no doubt that the preference must
always be for the poor, the marginalized, the impoverished, and those of no
consequence. Even as we work for the kingdom, we must keep in mind that others,
too, are called to the same task and responsibility. Thus, as Paul reminds the
Corinthians, and us, we must remember always that we are one body made up of
many parts. We must be able to accept, not only unity in diversity but unity,
even in diversity. This means that the work being done by those of other religions,
other faiths, and other orientations, as long as it results in furthering God’s
kingdom, is good and to be commended. We must learn to work, not only for
others, but with others, as well. God’s word is a word that cannot be
restricted to any particular group or community. It is a word that is freely
given to all who are willing to understand and to accept it. In the first reading of today, Ezra, the
priest, exposes the word of God to the people and tells them to not be sad and
to not weep. We, too, need to understand that the word is not a word that
causes sorrow or brings tears. It is not a word that causes division or strife.
Rather, it is a word that builds up because the Lord is, indeed, our strength
and our hope.
Because
this is the case, and even though we realize that, despite our very best
efforts, the kingdom will always remain beyond our grasp, we keep striving,
never giving up, never giving in. We keep as our model and inspiration the
mission and person of Jesus who, even on the Cross, continued to say “Amen,
Amen”.
