We have two readings from the gospels in the lectionary this weekend. Because each has powerful potential to inform our justice work today, let’s take a brief look at them both. First is Luke 6:20-31:
Then he looked up at his disciples and said:
“Blessed are you who are poor,
for yours is the kingdom of God.
“Blessed are you who are hungry now,
for you will be filled.
“Blessed are you who weep now,
for you will laugh.
“Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
“But woe to you who are rich,
for you have received your consolation.
“Woe to you who are full now,
for you will be hungry.
“Woe to you who are laughing now,
for you will mourn and weep.
“Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
“But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you.” (Luke 6:20-31)
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This is Part 1 of the series The Social Vision of the Gospel
Jesus’ social vision as portrayed in the gospels radically reverses our world’s hierarchies and economic systems. His message is explicitly good news for the poor and the marginalized but often confronts the rich and powerful. The inversion in Luke of societal values is also repeated in his words: “The last shall be first, and the first shall be last” (Matthew 20:16). It is good news for those who are last (in Luke, the poor) and at best problematic for those the status quo places first. In a world of limited resources, Jesus’ vision proposes a more equitable distribution of resources not by expanding abundance, but through redistributing the abundance that already exists. This requires those at the top (whom already have significantly more than they need) being content with less for the sake of those at the bottom having their needs met.
Jesus consistently centers the poor and marginalized in his ministry. We’ll begin there, first, in Part 2.
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