Benedict, “The Rule of Benedict,” Wisdom Distilled from the Daily, p. 80
“The Rule of Benedict”
John Dominic Crossan, “From Miracle to Table,” The Historical Jesus, p. 332-348
John Dominic Crossan and Jonathan L. Reed, Excavating Jesus, p. 160-162
Andrew Greeley, “So Much To Do, So Little Time,” When Life Hurts, p. 143-146
Thomas R. Haney, Today’s Spirituality, p. 138 & 192
Today’s Spirituality
Julia Kasdorf, “What I Learned from My Mother,” Sleeping Preacher, p. 43
“What I Learned from My Mother”
I learned from my mother how to love
the living, …
I learned that whatever we say means nothing,
what anyone will remember is that we came.
I learned to believe that I had the power to ease
awful pains materially like an angel.
Like a doctor, I learned to create
from another’s suffering my own usefulness, and once
you know how to do this, you can never refuse.
To every house you enter, you must offer
healing: a chocolate cake you baked yourself,
the blessing of your voice, your chaste touch.
Patricia Ryan Madson, Improv Wisdom, p. 35
Improv Wisdom
Walker Percy, The Message in the Bottle, p. 136, 147
The Message in the Bottle
But a piece of good news requires that there be a newsbearer. The sentence written on a piece of paper in the bottle is sufficient if it is a piece of knowledge, but it is hardly sufficient if it is a piece of news. (vs. 9 & 11) [p. 136]
The credential of the apostle is simply the gravity of his message: “…I am called by God and I make you eternally responsible for what you do against me.” (vs. 10-12) [p. 147]
J. Barrie Shepherd, “Of Lambs and Wolves,” Seeing with the Soul, p. 63-67
John Womack, Jr., “A Bishop’s Conversion,” DoubleTake (December 1997), p. 31 f.
“A Bishop’s Conversion”
[Bishop Ruiz] decided then to reform the entire missionary program, to make evangelization in the canyon country, in his word, “incarnate.” There would be no “base communities,” as in Chile or Brazil, but many more young local catechists. Their work would no longer be individual and instructive, but “communitarian,” reflective, evocative, stirring the community, dissolving the Word of God into it. “The new catechists were to work and work, keep silence, only ask questions: ‘What is Christian charity? What is the plan of God, in economic, political, moral terms? What is the faith in matters of economics politics, in cultural practice?’ They discovered that it could not be defined in words. It was lived. And they were there to collect the harvest of the community’s thought, its communal accord. This was the new catechism of Exodus, the catechism of the harvest.”
1 Numbers 11:24-30
2 Matthew 9:37-38; Thomas 73
3 Matthew 10:16
4-11 Matthew 10:7-14; Mark 6:8-11; Luke 9:3-5
4 Deuteronomy 25:9-10
5 John 20:21
7-9 Thomas 14
7 1 Corinthians 9:14; 1 Timothy 5:18
10-11 Acts 13:51
12 Genesis 19:24-28; Matthew 10:15, 11:24
1-2 J. Barrie Shepherd, “Harvesting,” Seeing with the Soul, p. 58-62
1 Me, “Note”
“Note”
4 Wendell Berry, “1985 – V,” This Day, p. 67
“1985 - V”
5-6 Richard Rohr, Falling Upward, p. 155
Falling Upward
7 Wendell Berry, A Timbered Choir, p. 58
11 John Dominic Crossan, The Historical Jesus, p. 352
6 Pope Francis
The Historical Jesus
1 After this the Lord appointed seventy others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come. 2 And he said to them, “The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I send you out as lambs in the midst of wolves. 4 Carry no purse, no bag, no sandals; and salute no one on the road. 5 Whatever house you enter, first say, ‘Peace be to this house!’ 6 And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. 7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house. 8 Whenever you enter a town and they receive you, eat what is set before you; 9 heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 ‘Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the kingdom of God has come near.’ 12 I tell you, it shall be more tolerable on that day for Sodom than for that town.
10:1 μετα δε ταυτα ανεδειξεν ο κυριος και ετερους εβδομηκοντα και απεστειλεν αυτους ανα δυο προ προσωπου αυτου εις πασαν πολιν και τοπον ου εμελλεν αυτος ερχεσθαι 10:2 ελεγεν ουν προς αυτους ο μεν θερισμος πολυς οι δε εργαται ολιγοι δεηθητε ουν του κυριου του θερισμου οπως εκβαλη εργατας εις τον θερισμον αυτου 10:3 υπαγετε ιδου εγω αποστελλω υμας ως αρνας εν μεσω λυκων 10:4 μη βασταζετε βαλαντιον μη πηραν μηδε υποδηματα και μηδενα κατα την οδον ασπασησθε 10:5 εις ην δ αν οικιαν εισερχησθε πρωτον λεγετε ειρηνη τω οικω τουτω 10:6 και εαν η εκει υιος ειρηνης επαναπαυσεται επ αυτον η ειρηνη υμων ει δε μηγε εφ υμας ανακαμψει 10:7 εν αυτη δε τη οικια μενετε εσθιοντες και πινοντες τα παρ αυτων αξιος γαρ ο εργατης του μισθου αυτου εστιν μη μεταβαινετε εξ οικιας εις οικιαν 10:8 και εις ην αν πολιν εισερχησθε και δεχωνται υμας εσθιετε τα παρατιθεμενα υμιν 10:9 και θεραπευετε τους εν αυτη ασθενεις και λεγετε αυτοις ηγγικεν εφ υμας η βασιλεια του θεου 10:10 εις ην δ αν πολιν εισερχησθε και μη δεχωνται υμας εξελθοντες εις τας πλατειας αυτης ειπατε 10:11 και τον κονιορτον τον κολληθεντα ημιν εκ της πολεως υμων απομασσομεθα υμιν πλην τουτο γινωσκετε οτι ηγγικεν εφ υμας η βασιλεια του θεου 10:12 λεγω υμιν οτι σοδομοις εν τη ημερα εκεινη ανεκτοτερον εσται η τη πολει εκεινη
J. Barrie Shepherd, “Of Lambs and Wolves,” Seeing with the Soul, p. 63-67
13 “Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it shall be more tolerable in the judgment for Tyre and Sidon than for you.15 And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.
16 “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me.”
10:13 ουαι σοι χοραζιν ουαι σοι βηθσαιδα οτι ει εν τυρω και σιδωνι εγενοντο αι δυναμεις αι γενομεναι εν υμιν παλαι αν εν σακκω και σποδω καθημεναι μετενοησαν 10:14 πλην τυρω και σιδωνι ανεκτοτερον εσται εν τη κρισει η υμιν 10:15 και συ καπερναουμ η εως του ουρανου υψωθεισα εως αδου καταβιβασθηση
10:16 ο ακουων υμων εμου ακουει και ο αθετων υμας εμε αθετει ο δε εμε αθετων αθετει τον αποστειλαντα με
Richard Lischer, “The Interrupted Sermon,” Interpretation (April 1996), p. 179
“The Interrupted Sermon”
The sermon participates in something larger than improvement, the reality of which is hard to put into words and whose end cannot be seen. In Luke 10 after Jesus sends out the Seventy, they return with glowing reports of their success. The Lord replies in an eschatological non sequitur, “I saw Satan fall like lightening from heaven.” What we see in our parishes is improvements and setbacks; he sees on our behalf what is the beginning of a whole new age.
J. Barrie Shepherd, “Satan’s Fall,” Seeing with the Soul, p. 68-72
Helmut Thielicke, “The Adventure of Discipleship,” Faith: The Great Adventure, p. 126-136
19 Psalm 91:13
20 Luke 12:5-6
19 Geza Vermes, The Changing Faces of Jesus, p. 261 & 269
The Changing Faces of Jesus
Our masters taught: It happened that there was a snake in a locality which injured people. They went and reported it to R. Hanina ben Dosa. He said to them, “Show me its hole.” He placed his heel on the entrance of the hole, and the snake came out, bit him and died. He put it on his shoulder and carried it to the school. He said to them, “See, my children, it is not the snake that kills, but sin.” In that hour they framed the saying, “Woe to the man who meets a snake, but woe to the snake that meets R. Hanina ben Dosa.” (bBerakhot 33a) [p. 261]
The Hasid’s immunity due to his total trust in God provides a real context for Jesus’ certainty that a man of faith could safely step on, or pick up, serpants without being harmed. (p. 269)
17 The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 And he said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.”
10:17 υπεστρεψαν δε οι εβδομηκοντα μετα χαρας λεγοντες κυριε και τα δαιμονια υποτασσεται ημιν εν τω ονοματι σου 10:18 ειπεν δε αυτοις εθεωρουν τον σαταναν ως αστραπην εκ του ουρανου πεσοντα 10:19 ιδου διδωμι υμιν την εξουσιαν του πατειν επανω οφεων και σκορπιων και επι πασαν την δυναμιν του εχθρου και ουδεν υμας ου μη αβ 10:20 πλην εν τουτω μη χαιρετε οτι τα πνευματα υμιν υποτασσεται χαιρετε δε οτι τα ονοματα υμων εγραφη εν τοις ουρανοις
Helmut Thielicke, “The Adventure of Discipleship,” Faith: The Great Adventure, p. 136-143
23-24 Walter Brueggemann, “The Embarrassing Footnote,” Interpretation and Obedience, Locations 486-488
"The Embarrassing Footnote"
I have been wondering what Elisha said to the boy-servant at the end of this episode. I imagine it was not unlike what that other “man of God” said to his apprentices:
Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. (Luke 10:23-24)
21 In that same hour he rejoiced in the Holy Spirit and said, “I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was thy gracious will. 22 All things have been delivered to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and any one to whom the Son chooses to reveal him.”
23 Then turning to the disciples he said privately, “Blessed are the eyes which see what you see! 24 For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”
10:21 εν αυτη τη ωρα ηγαλλιασατο τω πνευματι ο ιησους και ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις ναι ο πατηρ οτι ουτως εγενετο ευδοκια εμπροσθεν σου 10:22 παντα μοι παρεδοθη υπο του πατρος μου και ουδεις γινωσκει τις εστιν ο υιος ει μη ο πατηρ και τις εστιν ο πατηρ ει μη ο υιος και ω εαν βουληται ο υιος αποκαλυψαι
10:23 και στραφεις προς τους μαθητας κατ ιδιαν ειπεν μακαριοι οι οφθαλμοι οι βλεποντες α βλεπετε 10:24 λεγω γαρ υμιν οτι πολλοι προφηται και βασιλεις ηθελησαν ιδειν α υμεις βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν
Eberhard Arnold, Salt and Light, p. 204 f.
Salt and Light
James Keir Baxter, “Thief and Samaritan,” Divine Inspiration, p. 235
Wendell Berry, “The Burden of the Gospels,” The Way of Ignorance, p. 130 f.
“The Burden of the Gospels”
The proposition that love, forgiveness, and peaceableness are the only neighborly relationships that are acceptable to God is difficult for us weak and violent humans, but it is plain enough for any literalist. We must either accept it as an absolute or absolutely reject it. The same for the proposition that we are not permitted to choose our neighbors ahead of time or to limit neighborhood, as is plain from the parable of the Samaritan.
Wendell Berry, “Leaving the Future Behind,” The Art of Loading Brush, l. 940
“Leaving the Future Behind”
The advances that come of effective kindness or compassion might, even in present circumstances, be surprising. Technological advances are made for average or theoretical patients and are justified by accounting, whereas kindness or compassion occur only in transactions between living individuals and are justified by need. (See the parable of the Good Samaritan).
Robert McAfee Brown, Unexpected News, p. 105-116
Frederick Buechner, “The Miracles at Hand,” The Magnificent Defeat, p. 136-144
George A. Buttrick, “True Neighborliness,” The Parables of Jesus, p. 148-157
Thomas R. Haney, Today’s Spirituality, p. 173
Today’s Spirituality
Joachim Jeremias, “The Good Samaritan,” Rediscovering the Parables, p. 158 ff.
Søren Kierkegaard, “The Road is How,” Provocations, p. 55-57, 97-101
“The Road is How”
The story tells of five people who walked “along the same road.” Spiritually speaking, however, each one walked his own road. The highway, alas, makes no difference; it is the spiritual that makes the difference and distinguishes the road. Let us consider more carefully how this is. (p. 55)
Christ says: “Which of these three, do you think, proved neighbor to the man who fell among the robbers?” The Pharisee answers correctly, “The one who showed mercy to him” (Lk. 10:36). This means that by doing your duty you easily discover who your neighbor is. The Pharisee’s answer is contained in Christ’s question. He towards whom I have a duty is my neighbor, and when I fulfill my duty, I prove that I am a neighbor. Christ does not speak about recognizing our neighbor but about being a neighbor yourself, about proving yourself to be a neighbor, something the Samaritan showed by his compassion. (p. 97)
Martin Luther King, Jr., “I’ve Been to the Mountaintop” (1968, the day before he was assassinated)
“I’ve Been to the Mountaintop”
Michael Lerner, Jewish Renewal, p. 27
Jewish Renewal
Yet the need to deny the other’s similarity or humanity is itself a reminder of the degree to which we do immediately grasp our obligation to the other, our obligation to care for, respect, and even love the other. It is precisely this recognition, difficult to repress, that requires the adoption of systems of psychological defense by making the other very other.
Richard Lischer, “The Interrupted Sermon,” Interpretation (April 1996), p. 179
“The Interrupted Sermon”
What we see in our parishes is improvements and setbacks; he sees on our behalf what is the beginning of a whole new age. … The various stories in the Gospels are open-ended. When Jesus says, “Go and do likewise,” or “Go, tell your friends what great things God has done for you,” we do not actually see the characters perform. It is clear that the reader will interpret the story by finishing it.
Stephen Mitchell, “The Good Samaritan et al.,” Parables and Portraits, p. 38
“The Good Samaritan et al.”
The priest, the Levite, the Samaritan, and the man who fell among thieves meet in heaven to talk over old times. Since heaven has no past or future, they find themselves in the inn on the road to Jericho.
“I felt awful about not helping you,” the priest says. “My heart wasn’t open enough. But I’m working on it.”
“The last time I had stopped to help a wounded man by the roadside,” the Levite says, “he beat me and ran off with my wallet. I was afraid.”
“It was my good fortune to be in the right place at the right time,” the Samaritan says. “I didn’t stop to think; the oil and wine poured themselves, the wound bound itself. My only problem came later, dealing with all the praise.”
The man who fell among thieves takes another sip of wine. “Charity begins at home,” he says. “If I had been kinder to myself, I wouldn’t have been in that mess to begin with. But I am very grateful to all three of you. It takes great humility to step aside, for a parable’s sake. And without the parable, I would never have been saved.”
John Shea, “A Story of an Envious Heart Unmasked,” An Experience Named Spirit, p. 184-194
“A Story of an Envious Heart Unmasked”
[told from the perspective of the lawyer] “A certain man went down from Jerusalem to Jericho,” he began. He did not go on until he saw in my eyes that I knew I was that man. Then he moved away from me to tell everyone what happened to me on that journey. (p. 192)
…
Then next thing I knew Jesus had me by the shoulders again. He, too, had my tears in his eyes. “Who proved neighbor to the one in need?” It was the only question I have ever heard that was not a test.
And for once I just spoke, not worrying right from wrong, not breathless for approval. I uttered sounds that were not recitation. My sounds, halting, like a child speaking for the first time. “The one who showed mercy.”
“You,” and the place inside me that just spoke heard the word.
“Go,” and it was like an invitation to a feast. (p. 193)
John Shea, “The Prayer of the Driver,” The God Who Fell from Heaven, p. 30
“The Prayer of the Driver”
J. Barrie Shepherd, “About Neighbors,” Seeing with the Soul, p. 73-77
“About Neighbors”
Jesus demonstrated with his tale
just how easy it all can be;
so simple and uncomplicated, in fact,
that even this despised Samaritan,
without any of the generous benefits
of Jewish law and practice,
could practice it—act neighborly—
without one moment’s hesitation
or intricate legal debate. (p. 77)
To be a neighbor is to see
and feel the pain of others
and to risk sharing it for life. (p. 77)
Helmut Thielicke, “Where Is My Fellow Man?,” How to Believe Again, p. 117-128
Desmond Tutu, “Love Reveals My Neighbor,” Hope and Suffering, p. 149-152
Annette von Droste-Hülshoff, “The Neighbor,” Divine Inspiration, p. 233
Terry Tempest Williams, Erosion, p. 90
25-28 Matthew 22:35-40; Mark 12:28-34
27 Leviticus 19:18; Deuteronomy 6:5
28 Leviticus 18:5
29-37 Jeremiah 12:5-17
30-35 Hosea 6:9
33-34 2 Chronicles 28:15
29-37 Wendell Berry, “The Guest,” Collected Poems, p. 23 f.
“The Guest”
… But charity must
suppose, knowing no better,
that this is a man fallen
among thieves, or come
to this strait by no fault
—that our difference
is not a judgment,
though I can afford to eat
and am made his judge.
I am, I nearly believe,
the Samaritan who fell
into the ambush of his heart
on the way to another place.
…
I paid him to remain strange
to my threshold and table,
to permit me to forget him—
knowing I won’t. He’s the guest
of my knowing, though not asked.
29-37 Dom Helder Camara, Through the Gospel, p. 103
29-37 Sheila Cassidy, “Samaritan or Levite,” Sharing the Darkness, p. 41-48
29-37 John Dominic Crossan, The Essential Jesus, p. 87, 159
29-37 Thomas G. Long, “Biblical Preaching Today: Choices and Forms,” On Our Minds (September 1998), p. 3-4
“Biblical Preaching Today: Choices and Forms”
The text has brought me into an experiential relationship with my neighbor, but also into a dilema: I feel two ways about the situation. On the one hand, fair is fair. … On the other hand, I now see my neighbor as a vulnerable human being, shivering in the cold night. …
Yes, we humans being could argue economic realities all day long, but finally, when the neighbor cries out, God does not thunder economic rules but turns a compassionate ear and responds to protect and save the neighbor.
29-37 Kelley Nikondeha, Adopted, p. 163-168
Adopted
So, [Conrad] Gempf posited, we must consider the likelihood that he is the one naked and in need of assistance. When you know that a Pharisee and a lawyer are somewhat synonymous, you get the picture. Jesus allows the lawyer in his conversation to become the man in the ditch. (p. 163)
Galileans were often called Samaritans—because, who knows, maybe your mother or father came from there. Jesus never refuted the Samaritan slur. (John 8:48-49)
Knowing this makes the parable of the Good Samaritan even more intriguing because perhaps Jesus is the Samaritan on the road. (p. 168)
29-37 Imaging the Word, Vol. 1, p. 16-18, 235-236
29 Martin Luther King, Jr., “On Being a Good Neighbor,” Strength to Love, p. 26-35
30-37 John Dominic Crossan, “Parables of Reversal,” In Parables, p. 57-66
30-37 Irenaeus, The Holy Spirit, p. 35
The Holy Spirit
34-35 Kelley Nikondeha, Adopted, p. 163
34 Malcolm Muggeridge, “Picture,” Jesus: The Man who Lives, p. 63
25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the law? How do you read?” 27 And he answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And he said to him, “You have answered right; do this, and you will live.”
29 But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, 34 and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him; and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved neighbor to the man who fell among the robbers?” 37 He said, “The one who showed mercy on him.” And Jesus said to him, “Go and do likewise.”
10:25 και ιδου νομικος τις ανεστη εκπειραζων αυτον και λεγων διδασκαλε τι ποιησας ζωην αιωνιον κληρονομησω 10:26 ο δε ειπεν προς αυτον εν τω νομω τι γεγραπται πως αναγινωσκεις 10:27 ο δε αποκριθεις ειπεν αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της ισχυος σου και εξ ολης της διανοιας σου και τον πλησιον σου ως σεαυτον 10:28 ειπεν δε αυτω ορθως απεκριθης τουτο ποιει και ζηση
10:29 ο δε θελων δικαιουν εαυτον ειπεν προς τον ιησουν και τις εστιν μου πλησιον 10:30 υπολαβων δε ο ιησους ειπεν ανθρωπος τις κατεβαινεν απο ιερουσαλημ εις ιεριχω και λησταις περιεπεσεν οι και εκδυσαντες αυτον και πληγας επιθεντες απηλθον αφεντες ημιθανη τυγχανοντα 10:31 κατα συγκυριαν δε ιερευς τις κατεβαινεν εν τη οδω εκεινη και ιδων αυτον αντιπαρηλθεν 10:32 ομοιως δε και λευιτης γενομενος κατα τον τοπον ελθων και ιδων αντιπαρηλθεν 10:33 σαμαρειτης δε τις οδευων ηλθεν κατ αυτον και ιδων αυτον εσπλαγχνισθη 10:34 και προσελθων κατεδησεν τα τραυματα αυτου επιχεων ελαιον και οινον επιβιβασας δε αυτον επι το ιδιον κτηνος ηγαγεν αυτον εις πανδοχειον και επεμεληθη αυτου 10:35 και επι την αυριον εξελθων εκβαλων δυο δηναρια εδωκεν τω πανδοχει και ειπεν αυτω επιμεληθητι αυτου και ο τι αν προσδαπανησης εγω εν τω επανερχεσθαι με αποδωσω σοι 10:36 τις ουν τουτων των τριων πλησιον δοκει σοι γεγονεναι του εμπεσοντος εις τους ληστας 10:37 ο δε ειπεν ο ποιησας το ελεος μετ αυτου ειπεν ουν αυτω ο ιησους πορευου και συ ποιει ομοιως
Giuseppe Gioacchino Belli, “Martha and Magdalene,” Divine Inspiration, p. 209
Dom Helder Camara, Through the Gospel, p. 106
Carla De Sola, The Spirit Moves, p. 107
Kent Ira Groff, “Silences in the ‘Service’ of Worship,” Congregations (January 1994), p. 20
“Silences in the ‘Service’ of Worship”
Thomas R. Kelly, A Testament of Devotion, p. 46
A Testament of Devotion
Eugene La Verdiere, “The Lord’s Prayer in Literary Context,” Prayer and Scripture, p. 112
“The Lord’s Prayer in Literary Context”
Thomas Merton, The Way of Chuang Tzu, p. 54
The Way of Chuang Tzu
Thomas Merton, The Wisdom of the Desert, p. 36 f.
The Wisdom of the Desert
Gabriela Mistral, “Martha and Mary,” Divine Inspiration, p. 210
Kathleen Norris, Amazing Grace, p.281
Amazing Grace
Virginia Stem Owens, “Where Is He When You Need Him?” Looking for Jesus, p. 215-224
Patrick Henry Ryan, “Mary Sat,” Divine Inspiration, p. 208
Valerie Sayers, “Genesis (Rebecca) and Luke,” Communion, p. 39-48
John Shea, “Martha the Good,” The Spirit Master, p. 213
Han Fei Tzu, “Farmers and Hares,” Tales of the City of God, p. 198
“Farmers and Hares”
There was a farmer in the kingdom of Sung.
One day, a hare that was running recklessly
dashed against a tree in his field,
broke its neck, and fell down dead.
Then the farmer put aside his spade,
sat under the tree, and waited for another hare to come.
No more hares came, and the farmer became
the laughingstock of the whole kingdom.
John Updike, “Can Eve be Reprieved?,” The New Yorker (September 14, 1998), p. 95
“Can Eve be Reprieved?”
Me
38-42 Song of Songs 2:3
38-39 John 11:1, 12:1-3
38 Meister Eckhart, “German Sermons,” Preacher and Teacher, p. 338-344
42 Makoto Fujimura, Art + Faith, p. 108
38 Now as they went on their way, he entered a village; and a woman named Martha received him into her house. 39 And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. 40 But Martha was distracted with much serving; and she went to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things; 42 one thing is needful. Mary has chosen the good portion, which shall not be taken away from her.”
10:38 εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης 10:39 και τηδε ην αδελφη καλουμενη μαριαμ, η και παρακαθεσθεισα προς τους ποδας του κυριου ηκουεν τον λογον αυτου 10:40 η δε μαρθα περιεσπατο περι πολλην διακονιαν επιστασα δε ειπεν, κυριε ου μελει σοι οτι η αδελφη μου μονην με κατελιπεν διακονειν, ειπε ουν αυτη ινα μοι συναντιλαβηται 10:41 αποκριθεις δε ειπεν αυτη ο κύριος μαρθα μαρθα μεριμνας και θορυβαζη περι πολλα 10:42 ενος δε εστιν χρεια μαριαμ γαρ την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται αυτης