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When looking for some interesting and meaningful Advent reading, we cannot do better than turn to the Gospel of St. Luke, the master storyteller. Many of the favorite Gospel readings the world over are to be found in Luke's writings. For example, the Christmas story of the newborn in the manger; the parables of the Prodigal Son and the Good Samaritan, and the stories of Jesus' encounters with Mary and Martha, Zacchaeus, and the two disciples on the road to Emmaus.
The telling of the Good News by Luke is unique in that he addresses it to a single person, Theophilus by name, a Gentile convert. Luke states in the beginning of his gospel that "many have undertaken to set down an orderly account of the events that have been fulfilled among us" (LK. 1:1), but he apparently doesn't find their accounts adequate, and he goes about providing his own "orderly account." Luke has earned high praise as an artist, historian, and theologian. In fact, those who take time to read the third gospel are in for a treat! Luke's gospel is sometimes referred to as the upside-down Gospel, Gospel of Joy, Gospel of Women, and even Gospel of the Lost and Found.
Luke used Mark's Gospel, already written, as a basic framework for his own story of Jesus. He removed repetitions, and provided connecting links that make for a smooth story flow. Consequently, in terms of literary artistry and language skill, Luke is in a class by himself.
The Holy Spirit gave us two accounts of the Christmas events (Matthew and Luke) and they do not need to be in harmony, as they are not exact historical records. These writers put together their gospels, including the infancy stories, in the light of their faith in the Resurrection. In other words, they knew how the story turned out, so they connected the story of Christ's birth to his glorious rising. The readings during the Christmas Season help us appreciate the Incarnation, that is, God taking on humanity and embracing the human condition. Christmas reminds us that Jesus is present with us in our lives, in our world, and this overwhelming reality sustains us throughout our lives.
Luke speaks of Jesus' role as prophet in his public ministry. He also uses Jesus' mission to "bring good news to the poor" to stress that Jesus brings salvation to all people. St. Luke emphasizes the fact that Jesus targets the poor, when he tells the story of the rich man dressed in luxurious clothing, who dines sumptuously while the poor Lazarus lies at his door. He then quotes Jesus' words, "Blessed are you poor, for yours is the kingdom of God," and shows God setting things right by a reversal of fortunes. The prophetic wisdom of Luke suggests that material possessions are not in themselves evil. They are, however, hazardous to spiritual health. Possessions expose what the heart treasures, in what we place our faith.
The true root of Luke's good news, however, is the unconditional love and mercy of God toward his creatures. In fact, according to Luke, Jesus' entire ministry is likewise an expression of God's mercy. "The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news brought to them." (LK, 7:22). In his stories of the three parables, the Lost Sheep, the Lost Coin, and the Prodigal son, we are given stories that demonstrate the lengths that divine Love will go to in seeking and finding those lost to love.
Repeatedly in Luke, God's amazing grace powerfully transforms those who encounter it. An unexpected catch of fish brings Peter to his knees; a woman forgiven much, loves much; and Zacchaeus, an outcast and up in a tree, is inspired to be generous by Jesus' willingness to enter his house.
God's mercy is further shown by Jesus' going often to dine at table with outcasts and elite alike. He joyously enters into table fellowship, which is always inclusive. Who is "in" and who is "out" is highlighted in the parables of the lost and once again reversal of roles is emphasized. Gentiles from east and west will sit with Abraham and Isaac and Jacob, and the religious leaders will be cast out, the well-to-do will be excluded and the poor, crippled, blind, and lame will fill the Master's home.
According to Luke's Gospel, the community of saving grace into which Jesus draws people ought to communicate its faith as Jesus did, not simply by words, but by actions. Such ways of acting might include what we do with material possessions and how we dine (in the inclusive joy of the lost and found.)
For Luke, the story of Jesus becomes our story, as we join the risen Jesus in the Eucharistic liturgies of the coming year. Gathered at the table to dine with our Prophet-host, we will have reason to hope, that like the first disciples at Emmaus, we, too, can have our eyes opened as we read Luke together...in joy...at the table of the found.
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