Lectio Divina – Luke 10:1-12, 17-20
1. Lectio – Reading
Read the passage slowly and attentively.
What does the text say?
First Reading Notes (NABRE):
- I’ve always found the visual of shaking the dust from one’s sandals a compelling one.
- But interestingly, “no sandals” is one of the instructions, so either I misremember this reference or it has been absorbed incorrectly into the popular parlance.
- The reference to Sodom, and presumably God’s justice is interesting.
- I recall reading somewhere that the instructions to take no pack or belongings may have been to avoid the appearance of Cynic philosophers. Which is interesting, since the Cynico-Stoic stamp of philosophy as a way of life certainly was impressed upon early Christians.
Second Reading Notes (Greek):
- Christ’s admonition to avoid pride when the power of God works through these one’s sent out is worth dwelling on.
- Do these Seventy-Two (Seventy?) have titles, like Apostles or Disciples?
- In the Greek they’re just described as ἑτέρους (others), and they are “sent out” (ἀπέστειλεν), but not called Apostles like the Twelve.
- The Greek text has it written like ‘seventy[-two]’ which is weird. Apparently there are some differences in early manuscripts?
- “Man of peace” is υἱὸς εἰρήνης, literally ‘a son of peace,’ which is poetic.
Words or phrases that stood out:
- Rejoice (line 20)
- χαίρω (rejoice) is etymologically related to χάρις (grace), which is interesting.
- Serpents and scorpions (line 19)
- ὄφεων καὶ σκορπίων, just what it says.
- Like English, ὄφις can be used figuratively as a sly, cunning, or malicious person.
- ὄφεων καὶ σκορπίων, just what it says.
- Spirits (line 20)
- πνεύματα is an interesting word here. πνεῦμα doesn’t have any negative connotation for me, I would think it’s actually neutral or even positive in the Greco-Roman sense of ‘spirit.’ But it immediately follows the line about treading on serpents and scorpions, so I tend to read it negatively, more like the English word demon. In the NABRE, ‘tread upon serpents’ is set off like this, with single quotes. Not sure why. Is that a quote from the Old Testament?
Observations about the text (literal meaning, characters, structure, etc.):
Here, the instruction to take no bag, sandals, or provisions is an interesting one. The Cynics were well known for several things, including the philosopher’s cloak, a staff, and bag. These were outward symbols of radical independence, simple living, and pursing virtue instead of worldly comforts.
I tend to agree with Clement of Alexandria, that the paving of the way by Hellenistic philosophy is integral to the spread of early Christianity. It certainly seems that way, at least in retrospect.
One can see how Jesus’ early followers might be mistaken for itinerant philosophers, but the missions of the Twelve and the Seventy-Two are distinct from these. It is worth noting, though, that the Greco-Roman context of ancient philosophy certain would have touched the Levant, and early Christians were not the first to market in these kinds of ideas.
It would have been important to distinguish early Christians from Cynics, not because of their radical virtue ethics, simple living, or the fact that they engaged in public teaching; but rather because the message of salvation in God is very different than the call to goodness through virtue. Cynics like Diogenes engaged in public teaching by action, sometimes by lewd or shocking behaviors. Diogenes message to the Greeks was to set aside the cultural hang-ups of everyday life for the promise of virtue and wisdom.
While the call of Christianity is not alien to this (broadly), it is a higher sort of claim. It is not a mere exercise of our rational faculties and spirit, but an answer to the call to join with God in the way He desires and the way for which we are created. It is not just about “the good life” of philosophical practice, but the call to eternal life in the presence of God.
The magnitude of the mission, therefore, is so much greater.
The philosopher’s call to simple living is about learning to view the world for what it is. To be able to judge what only appears to be good or evil from what is actually god or evil. It is training, ἄσκησις. But the command from Christ here to the Seventy-Two is less about their training, and more about their reliance on God. The difference is stark.
The ascetic training of the philosopher is self-focused end, and the radical reliance Christ commands is God-focused. They are basically incomparable: the telos is different, union with God, not just cultivation of virtue.
Christ’s interactions with the Hellenistic word is similar, in some regards, to his interactions with the Jewish world. He comes in a context steeped in those environments. He sees that which is ordered to God’s plan in both, and that which is disordered. He sees this, communicates it to us, and calls us to follow in the corrected path.
2. Meditatio – Meditation
Reflect deeply on the meaning.
What is God saying to me through this passage?
Personal reflections and connections:
-
My own journey lately mirrors the historical procession of ancient philosophy to Christ’s revelation. It is an issue I’ve been wrestling with for some time. I have this large body of work, years of effort, study, and public apologetics out there. Do I mention this serious μετάνοια which has occurred in my own life to them? Or leave the work as it is, as a testament to the progress I made which has in part brought me here? I don’t know what the right answer is.
-
My experience is not quite so severe as St. Paul’s (whose Solemnity we just celebrated this past week), but it’s not so dissimilar, either. Paul was a Pharisee, I was a philosopher. Paul experienced a terrifying vision, I experienced a terrifying-to-me-yet-wonderful miracle. Both produced an immediate inner change: a conversion in his case, and a reversion in mine. Both of us probably ended up in places we would not have ever imagined. The skills that lead Paul to be a learned Pharisee are the skills he brought to his new life in Christ. He authored a large portion of the New Testament. Similarly for me, the academic, linguistic, and ascetic skills I learned studying philosophy as a way of life may be able to find new use here, as I rediscover Christianity and its place in my life.
-
This has actually been something I’ve been avoiding, because I’m not sure how these two phases of my life can fit together. This lectio divina project is the first scratch against the surface for using my experiencing studying philosophy, but I think I am starting to see that in fact many of the tools I became familiar with are suitable for this new (to me) craft as well.
-
I have been worried that I might be ridiculed by others, that the perceived value of my past work would be lessened. Maybe even that I betrayed some precept or focus that I used to have. What will my philosophy colleagues think to learn that I’ve suddenly been shunted down this very different path? Will they think less of me? Does that actually matter?
-
I have perhaps been too focused on the provisions I need on my sending forth. Looking for another resource, another companion, worried to set out and just start. But the command from Christ is not to (overly?)prepare for the journey, but to go!
3. Oratio – Prayer
Respond to God in prayer.
What do I want to say to God?
Prayer (thanksgiving, intercession, sorrow, praise, etc.):
- Lord, your plans are beyond out comprehension. Your time is not our time. As the chapters of our lives progress, give us the grace to see the threads of the story your are weaving. Let us rely, radically, on that which you provide in the times and places you ordain. Provision us with faith in you, when the world seems hostile and full of serpents and scorpions. Send us the sons of peace, to provide for us what you desire. And let us rest happy and content in your mission, because it is your will, and yours alone. Amen.
4. Contemplatio – Contemplation
Rest in God’s presence.
How is God inviting me to simply be with Him?
Time in silence :
What did I experience or notice in the stillness?
- I had thoughts of Eucharistic adoration, of viewing the monstrance, and of praying while prostrate.
Extra: Actio – Action
Discern a step to live out the passage.
What action am I being called to take today?
- I should take some time to review my philosophical work and practice, and see which of those tools are prepared for the new work ahead of me.
- I should schedule some time to sit in Adoration, maybe to pray but also to have that time and space for reading and study.
Closing Prayer
- Lord, thank your for this time with your Word. Allow understanding to enter our minds and hearts, and change those minds and hearts that we may better emulate your Son, Lord Jesus Christ. Amen.