Wednesday Bible Study: Epistemological reflections

I'm far from done with economics but before I finish, I hope to convince you that economics, as it is commonly taught and practiced, is a pseudoscience, akin to theology. The essence of science is to make careful, systematic observations of reality, commonly using methods and instruments that overcome the limitations of human senses, and systematic procedures that combat the cognitive biases and logical fallacies to which human cognition is subject. Then, scientists systematically analyze the results of their observations to discover relationships among the entities they have observed, which are called theories.*

Economists and theologians, in contrast, begin with a set of revealed truths, which theologians call Holy Scripture and economists call assumptions. They then spin out elaborate tales of how reality works derived from these revelations. Since these tales do not correspond to reality, a great deal of effort is expended on trying to torture reality to make it fit. Since scripture, and the assumptions, are also internally contradictory the task is actually easier since you can pick and choose the pieces that are convenient for your current purposes and pretend the rest do not exist. You might pick a different set of revealed truths for other purposes.†

 Anyway, moving on to Luke 11, there are two different versions of the prayer presented in Verses 2-4. The version in Matthew 6 is part of the sermon on the mount, but here it is offered only to the disciples. The version in Matthew is used by protestants, who call it "The Lord's Prayer." It concludes with "For thine is the kingdom, and the power, and the glory, for ever. Amen." Luke's version omits this conclusion. It is the version that Catholics use. They call "The Our Father." There are other, more minor differences in wording. I suppose you can take your pick.

 *The word "theory" does not mean an idea that may or may not be true and needs to be tested. That's called a hypothesis. Rather, a theory is a systematic description of reality. We can have varying degrees of confidence in a theory. Einstein's theory of gravity, called general relativity, is as certain as anything can ever be. String theory, an attempt at unifying relativity with quantum theory, is highly speculative. Biological evolution is on a par with general relativity in our degree of certainty about it. When creationists say that evolution is "only a theory," that just proves they don't know what the word means.

†For my doctorate, I had to pass qualifying exams in politics, sociology and economics. On my economics exam I wrote that economics is a vast edifice of bullshit erected on a foundation of sand. For what it's worth, they passed me. 

 

11 One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.”

² He said to them, “When you pray, say:

“‘Father,^[a]
hallowed be your name,
your kingdom come.^[b]
3 Give us each day our daily bread.
⁴ Forgive us our sins,
    for we also forgive everyone who sins against us.^[c]
And lead us not into temptation.^[d]’”

⁵ Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; ⁶ a friend of mine on a journey has come to me, and I have no food to offer him.’ ⁷ And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ ⁸ I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity^[e] he will surely get up and give you as much as you need.

⁹ “So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. ¹⁰ For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.

¹¹ “Which of you fathers, if your son asks for^[f] a fish, will give him a snake instead? ¹² Or if he asks for an egg, will give him a scorpion? ¹³ If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!”

Jesus and Beelzebul

¹⁴ Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. ¹⁵ But some of them said, “By Beelzebul, the prince of demons, he is driving out demons.” ¹⁶ Others tested him by asking for a sign from heaven.

¹⁷ Jesus knew their thoughts and said to them: “Any kingdom divided against itself will be ruined, and a house divided against itself will fall. ¹⁸ If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebul. ¹⁹ Now if I drive out demons by Beelzebul, by whom do your followers drive them out? So then, they will be your judges. ²⁰ But if I drive out demons by the finger of God, then the kingdom of God has come upon you.

²¹ “When a strong man, fully armed, guards his own house, his possessions are safe. ²² But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up his plunder.

²³ “Whoever is not with me is against me, and whoever does not gather with me scatters.

²⁴ “When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ ²⁵ When it arrives, it finds the house swept clean and put in order. ²⁶ Then it goes and takes seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first.”

²⁷ As Jesus was saying these things, a woman in the crowd called out, “Blessed is the mother who gave you birth and nursed you.”

²⁸ He replied, “Blessed rather are those who hear the word of God and obey it.”

The Sign of Jonah

²⁹ As the crowds increased, Jesus said, “This is a wicked generation. It asks for a sign, but none will be given it except the sign of Jonah. ³⁰ For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation. ³¹ The Queen of the South will rise at the judgment with the people of this generation and condemn them, for she came from the ends of the earth to listen to Solomon’s wisdom; and now something greater than Solomon is here. ³² The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and now something greater than Jonah is here.

The Lamp of the Body

³³ “No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light. ³⁴ Your eye is the lamp of your body. When your eyes are healthy,^[g] your whole body also is full of light. But when they are unhealthy,^[h] your body also is full of darkness. ³⁵ See to it, then, that the light within you is not darkness. ³⁶ Therefore, if your whole body is full of light, and no part of it dark, it will be just as full of light as when a lamp shines its light on you.”

Woes on the Pharisees and the Experts in the Law

³⁷ When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table. ³⁸ But the Pharisee was surprised when he noticed that Jesus did not first wash before the meal.

³⁹ Then the Lord said to him, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. ⁴⁰ You foolish people! Did not the one who made the outside make the inside also? ⁴¹ But now as for what is inside you—be generous to the poor, and everything will be clean for you.

⁴² “Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone.

⁴³ “Woe to you Pharisees, because you love the most important seats in the synagogues and respectful greetings in the marketplaces.

⁴⁴ “Woe to you, because you are like unmarked graves, which people walk over without knowing it.”

⁴⁵ One of the experts in the law answered him, “Teacher, when you say these things, you insult us also.”

⁴⁶ Jesus replied, “And you experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them.

⁴⁷ “Woe to you, because you build tombs for the prophets, and it was your ancestors who killed them. ⁴⁸ So you testify that you approve of what your ancestors did; they killed the prophets, and you build their tombs. ⁴⁹ Because of this, God in his wisdom said, ‘I will send them prophets and apostles, some of whom they will kill and others they will persecute.’ ⁵⁰ Therefore this generation will be held responsible for the blood of all the prophets that has been shed since the beginning of the world, ⁵¹ from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, this generation will be held responsible for it all.

⁵² “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

⁵³ When Jesus went outside, the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, ⁵⁴ waiting to catch him in something he might say.

Footnotes

1. Luke 11:2 Some manuscripts Our Father in heaven
2. Luke 11:2 Some manuscripts come. May your will be done on earth as it is in heaven.
3. Luke 11:4 Greek everyone who is indebted to us
4. Luke 11:4 Some manuscripts temptation, but deliver us from the evil one
5. Luke 11:8 Or yet to preserve his good name
6. Luke 11:11 Some manuscripts for bread, will give him a stone? Or if he asks for
7. Luke 11:34 The Greek for healthy here implies generous.
8. Luke 11:34 The Greek for unhealthy here implies stingy.

 

"Rational Choice"

I began to write last time about the assumption underlying a lot of economic theorizing that people are "rational actors," that they calculate exactly how to allocate their monetary resources, and their acquisitive strategies such as work and investment, to acquire the maximum number of utiles. Utiles are a slightly mysterious concept that corresponds to the satisfaction of desires as measured in dollars.  Based on this assumption the prominent economist Mancur Olson wrote an entire book, The Logic of Collective Action, in which he proved using calculus that many of the most notable events in world history were impossible. 

The so-called economic theory of crime, propounded by the Nobel prize-winning economist Gary S. Becker, holds that people will violate the law if the expected value of the gains from crime, minus the cost of possible punishment multiplied by its risk, exceeds the rewards of legal economic activity. The policy prescription is to make sure crime doesn’t pay by ramping up the punishments. I suppose this might actually roughly apply to some potential white collar criminals, but as a theory of blue collar crime, it’s ridiculous. The proceeds of purse snatching or hold ups are typically paltry. The “wages” for, say, burglary, are pennies per hour. People who shoplift or rob liquor stores aren’t thinking 5 years ahead. Often, they aren’t thinking past their next bag of smack or the rent payment. And, obviously, much crime has no financial reward at all. Most violent crimes aren’t instrumental. They are personal disputes that escalate, or impulsive acts.

 So, obviously, people do not go through life coldly calculating how to maximize their utility. Most fundamentally, we just don’t have the time or energy. There isn’t room in people’s lives or brains to thoroughly or even cursorily research every product on offer, deeply and honestly ponder our short- and long-term desires, calculate the probabilities of a purchase making us happy or disappointing us (people are very bad at probabilistic intuitions anyway), and accurately allocate our resources so as to maximize our utility or happiness or whatever you want to call it.

Instead, we rely on “heuristics,” cognitive shortcuts, and we often act impulsively. The term “bounded rationality” was used by Herbert Simon in the 1950s to capture the idea that we put limited cognitive resources into decision making, enough that our choices are usually good enough to feel satisfying, even if they could be even better if we worked harder at it. I'll go into more detail next time.

 

 

Sunday Sermonette: Seventy (or seventy two) guys you never heard of before

As we've noted before, Luke is a strange amalgamation of material based on Mark or a common source, and completely contradictory or unique material. Chapter 10, in which Jesus sends forth either 70 or 72 additional apostles (it's 70 in the KJV, but the NIV quoted here makes it 72), only happens in Luke. It never caught on with Christians for some reason -- even if, like me, you grew up in a church going family and went to Sunday school, I'll bet you've never heard of it before. The twelve apostles are the whole story. But these additional dudes have all the powers of the twelve -- driving out demons and what not -- so they're the real deal. 

The parable of the good Samaritan is also unique to Luke. That's one Bible passage I'll endorse. You might want to remind your Christian friends about it, because most of them have forgotten it. 

 

10 After this the Lord appointed seventy-two^[a] others and sent them two by two ahead of him to every town and place where he was about to go. ² He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. ³ Go! I am sending you out like lambs among wolves. ⁴ Do not take a purse or bag or sandals; and do not greet anyone on the road.

⁵ “When you enter a house, first say, ‘Peace to this house.’ ⁶ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. ⁷ Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.

⁸ “When you enter a town and are welcomed, eat what is offered to you. ⁹ Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’ ¹⁰ But when you enter a town and are not welcomed, go into its streets and say, ¹¹ ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.’ ¹² I tell you, it will be more bearable on that day for Sodom than for that town.

¹³ “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴ But it will be more bearable for Tyre and Sidon at the judgment than for you. ¹⁵ And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades.^[b]

¹⁶ “Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.”

¹⁷ The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”

¹⁸ He replied, “I saw Satan fall like lightning from heaven. ¹⁹ I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. ²⁰ However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”

²¹ At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do.

²² “All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.”

²³ Then he turned to his disciples and said privately, “Blessed are the eyes that see what you see. ²⁴ For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

²⁵ On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

²⁶ “What is written in the Law?” he replied. “How do you read it?”

²⁷ He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’^[c]; and, ‘Love your neighbor as yourself.’^[d]”

²⁸ “You have answered correctly,” Jesus replied. “Do this and you will live.”

²⁹ But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

³⁰ In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. ³¹ A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³² So too, a Levite, when he came to the place and saw him, passed by on the other side. ³³ But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴ He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. ³⁵ The next day he took out two denarii^[e] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

³⁶ “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

³⁷ The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.”

At the Home of Martha and Mary

³⁸ As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. ³⁹ She had a sister called Mary, who sat at the Lord’s feet listening to what he said. ⁴⁰ But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!”

⁴¹ “Martha, Martha,” the Lord answered, “you are worried and upset about many things, ⁴² but few things are needed—or indeed only one.^[f] Mary has chosen what is better, and it will not be taken away from her.”

Footnotes

1. Luke 10:1 Some manuscripts seventy; also in verse 17
2. Luke 10:15 That is, the realm of the dead
3. Luke 10:27 Deut. 6:5
4. Luke 10:27 Lev. 19:18
5. Luke 10:35 A denarius was the usual daily wage of a day laborer (see Matt. 20:2).
6. Luke 10:42 Some manuscripts but only one thing is needed

 

Back in the Saddle

Sorry for the interruption in blogging -- I know I've just mostly been doing the Bible study thing for a while, I've been distracted. Anyway, where I left off with the Economics 101, I promised to talk about money. So here goes.

 

Let us return briefly to the lonesome world of Alice and Bob. For transactions to truly benefit both of them, it should be obvious that they both have to know exactly what they are getting – that’s called the assumption of perfect information. If Alice’s chickens turn out to be diseased and inedible, Bob is not happier after all. Asymmetric information is common throughout the economy– generally, sellers know more about the product than buyers – but it’s obviously an inherent feature of Medicine. After all, the product for sale is expertise.

Another assumption is that Alice and Bob both enter into this transaction freely and willingly. That’s actually hard to define. If Bob’s crop fails and he’s starving, is Bob really free to take or leave Alice’s chicken? You might argue that even if Bob gives Alice everything he possesses, and binds himself to her in servitude for life, he’s still better off because at least he isn’t dead. That may be so, but obviously this isn’t a world Bob wants to live in.

At the very least, to protect Bob in this situation, there have to be a lot of people selling food, they have to be competing with each other and not colluding to hold up the price, and Bob has to know what each of them has on offer at what price, and be able to choose among them. That way he’ll get the best possible deal. If Alice controlled all of the food in town, she’d be the dictator, and you could hardly getting away with calling that a Free Market. But that’s actually the case if Alice has a patent and exclusive marketing rights to a medication Bob needs to survive – a situation that exists for many people in the U.S. today.

If Bob does have choices, in order to make all these comparisons, prices need to be in common, measurable units, which is where money comes in. If Bob was exchanging, say, baseball cards for food they would be worth wildly different amounts to different food sellers, and trying to find the best deal would be nearly impossible. Bob would have to haggle with each of them individually before he could figure it out, and he might be dead by then.

I won’t go into the deep philosophical weeds about what money really is. Karl Polanyi calls it a “fictitious commodity.”(7) It’s worth something because we pretend it is. For money to work properly in the economists’ magical world, its value for each person has to be equivalent to a quantity of an imaginary entity called “utility.” Supposedly we go through life trying to maximize our utility, a mysterious psychological property, something like the satisfaction of our desires measured in standard units, so that $1 can be equal to 1 utile. People are presumed to be “rational actors” – they calculate exactly how to allocate their monetary resources to acquire the maximum number of utiles. I won’t keep you in suspense: people do not actually do this.

 I'll tell you what we actually do next time, but for now I'll must mention that this comes up, believe it or not, in the debates about crime, which I've been writing about in a recent project. So I'll mix that into the discussion as well. 

 

Wednesday Bible Study: Heightening the contradictions

Luke 9 is one of the most synoptic of the synoptic chapters. It's pretty much similar to material in Matthew and Mark, with the usual weird little discrepancies. Of course it's completely ridiculous. 

 

I won't belabor the discrepancies in this chapter, but since it's Christmas Eve I'll take the occasion to remind you that the nativity story in Luke is completely different, and irreconcilably contradictory, to the story in Matthew. In Matthew there are no shepherds, no inn, no stable and no manger. Mary and Joseph live in Bethlehem and Jesus is born in their house. The magi come from the east and idiotically tip off King Herod that a King of the Jews is being born, so Herod has all the male babies in Bethlehem murdered. The family flees to Egypt and stays there for four years until Herod dies, then they move to Nazareth.

In Luke, they live in Nazareth to begin with but they have to go to Bethlehem for a census (which of course in reality never happened). That's when we get  the full occupancy inn, the manger, and the shepherds. There are no magi. However, they don' need to worry about Herod because he has been dead for two years. So instead of fleeing to Egypt, they go to Jerusalem to have the baby consecrated at the Temple, then they go back home to Nazareth. You can believe one of those stories if you want to (though you shouldn't), but you can't believe both of them.

 

BTW just to clear up any confusion, once again, the Herod in this chapter is not the same guy who murdered the babies in Matthew and was already dead in Luke, but a successor of the same name. 

 

9 When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, ² and he sent them out to proclaim the kingdom of God and to heal the sick. ³ He told them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra shirt. ⁴ Whatever house you enter, stay there until you leave that town. ⁵ If people do not welcome you, leave their town and shake the dust off your feet as a testimony against them.” ⁶ So they set out and went from village to village, proclaiming the good news and healing people everywhere.

⁷ Now Herod the tetrarch heard about all that was going on. And he was perplexed because some were saying that John had been raised from the dead, ⁸ others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. ⁹ But Herod said, “I beheaded John. Who, then, is this I hear such things about?” And he tried to see him.

Jesus Feeds the Five Thousand

¹⁰ When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, ¹¹ but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.

¹² Late in the afternoon the Twelve came to him and said, “Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here.”

¹³ He replied, “You give them something to eat.”

They answered, “We have only five loaves of bread and two fish—unless we go and buy food for all this crowd.” ¹⁴ (About five thousand men were there.)

But he said to his disciples, “Have them sit down in groups of about fifty each.” ¹⁵ The disciples did so, and everyone sat down. ¹⁶ Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to distribute to the people. ¹⁷ They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

Peter Declares That Jesus Is the Messiah

¹⁸ Once when Jesus was praying in private and his disciples were with him, he asked them, “Who do the crowds say I am?”

¹⁹ They replied, “Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.”

²⁰ “But what about you?” he asked. “Who do you say I am?”

Peter answered, “God’s Messiah.”

Jesus Predicts His Death

²¹ Jesus strictly warned them not to tell this to anyone. ²² And he said, “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life.”

²³ Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me. ²⁴ For whoever wants to save their life will lose it, but whoever loses their life for me will save it. ²⁵ What good is it for someone to gain the whole world, and yet lose or forfeit their very self? ²⁶ Whoever is ashamed of me and my words, the Son of Man will be ashamed of them when he comes in his glory and in the glory of the Father and of the holy angels.

²⁷ “Truly I tell you, some who are standing here will not taste death before they see the kingdom of God.”

The Transfiguration

²⁸ About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. ²⁹ As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. ³⁰ Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. ³¹ They spoke about his departure,^[a] which he was about to bring to fulfillment at Jerusalem. ³² Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. ³³ As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.)

³⁴ While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. ³⁵ A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” ³⁶ When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen.

Jesus Heals a Demon-Possessed Boy

³⁷ The next day, when they came down from the mountain, a large crowd met him. ³⁸ A man in the crowd called out, “Teacher, I beg you to look at my son, for he is my only child. ³⁹ A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. ⁴⁰ I begged your disciples to drive it out, but they could not.”

⁴¹ “You unbelieving and perverse generation,” Jesus replied, “how long shall I stay with you and put up with you? Bring your son here.”

⁴² Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the impure spirit, healed the boy and gave him back to his father. ⁴³ And they were all amazed at the greatness of God.

Jesus Predicts His Death a Second Time

While everyone was marveling at all that Jesus did, he said to his disciples, ⁴⁴ “Listen carefully to what I am about to tell you: The Son of Man is going to be delivered into the hands of men.” ⁴⁵ But they did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.

⁴⁶ An argument started among the disciples as to which of them would be the greatest. ⁴⁷ Jesus, knowing their thoughts, took a little child and had him stand beside him. ⁴⁸ Then he said to them, “Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For it is the one who is least among you all who is the greatest.”

⁴⁹ “Master,” said John, “we saw someone driving out demons in your name and we tried to stop him, because he is not one of us.”

⁵⁰ “Do not stop him,” Jesus said, “for whoever is not against you is for you.”

Samaritan Opposition

⁵¹ As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. ⁵² And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; ⁵³ but the people there did not welcome him, because he was heading for Jerusalem. ⁵⁴ When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them^[b]?” ⁵⁵ But Jesus turned and rebuked them. ⁵⁶ Then he and his disciples went to another village.

The Cost of Following Jesus

⁵⁷ As they were walking along the road, a man said to him, “I will follow you wherever you go.”

⁵⁸ Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.”

⁵⁹ He said to another man, “Follow me.”

But he replied, “Lord, first let me go and bury my father.”

⁶⁰ Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.”

⁶¹ Still another said, “I will follow you, Lord; but first let me go back and say goodbye to my family.”

⁶² Jesus replied, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God.”

Footnotes

1. Luke 9:31 Greek exodos
2. Luke 9:54 Some manuscripts them, just as Elijah did

 

 

 

Sunday Sermonette: Is Portugal a shithole country?

Apparently it is now. 

Anyway, Luke 8 tells stories that are very similar to material in Matthew and Mark -- that's the whole idea of the synoptic gospels. And, as usual, there are discrepancies. For example, Matthew says there were two men possessed by devils. In both versions, however, Jesus's method of exorcism --  sending the devils into a herd of pigs and drowning them -- is wasteful (not to mention ridiculous) and causes the people to ask him to get the hell out of there, for which I don't blame them. (Obviously he is not among Jews.)

 

So, since I've already discussed these bizarre tales, I'll give you some timely thoughts of my own. The mor we learn about the guy who shot up an introductory economics class at Brown and then murdered an MIT physics professor, the more puzzling the whole thing becomes. He was a graduate student in physics at Brown some 15 years ago, but he voluntarily took a leave of absence after 3 semesters and voluntarily withdrew permanently a year later. According to an email from the university president, there is no record or recollection that he was ever identified as a behavioral problem and he was in good standing academically. Classmates remember him as not particularly sociable, and sometimes grumpy, but not so much as to be disturbing, and a brilliant student. He also attended a physics program in Portugal with the MIT professor he went on to murder, but as far as anyone can remember their relationship was cordial.

 

Obviously he must have had his own grievances, and there wouldn't necessarily be any documentary evidence of it, people who may have been aware of it have likely moved on, have their own reasons not to want to discuss it, or even be dead. Regardless, to nurse a grudge for 15 years and then suddenly explode in violence is hard to explain. Whoever he thought wronged him at Brown, shooting up a class of undergraduates is an inexplicable response. He may have assumed it was a physics class just because of the location, but he knew they were all undergraduates because it was a large lecture course. (I doubt there are ever more than 15 or 20 physics grad students at a time, at any stage of their studies.) So he was just bonkers.

The reason for these musings right now is that I'm writing and article on criminal so-called justice, and debates on the subject often focus at least in part on the concept of retribution. In the view of many conservatives, one function of criminal law, maybe its most important function, is to deliver retribution on behalf of the victims of crime. Presumably whatever beef the shooter had did not rise to the level of crimes (although the pig owner might have had a case against Jesus), but he apparently thought it did.

I expect I am like just about everyone in that I've had experiences of betrayal and injustice, that scarred me and that, even after many years, intrude on my thoughts from time to time. However, whatever desire I may have had for retribution flickered out quickly. Hurting people who hurt me would accomplish nothing. It wouldn't set things right, or give me back what I have lost, and it certainly wouldn't do any good for the people who wronged me. So while I know that it's a desire many people feel, I wouldn't want to honor it or make it a basis for public policy. I think it's best seen as a moral pathology. Anyway, for what it's worth (which isn't much) here's Luke 8.

8 After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ² and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³ Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.

⁴ While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: ⁵ “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up. ⁶ Some fell on rocky ground, and when it came up, the plants withered because they had no moisture. ⁷ Other seed fell among thorns, which grew up with it and choked the plants. ⁸ Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.”

When he said this, he called out, “Whoever has ears to hear, let them hear.”

⁹ His disciples asked him what this parable meant. ¹⁰ He said, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,

“‘though seeing, they may not see;
    though hearing, they may not understand.’^[a]

¹¹ “This is the meaning of the parable: The seed is the word of God. ¹² Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. ¹³ Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. ¹⁴ The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature. ¹⁵ But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

A Lamp on a Stand

¹⁶ “No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. ¹⁷ For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. ¹⁸ Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what they think they have will be taken from them.”

Jesus’ Mother and Brothers

¹⁹ Now Jesus’ mother and brothers came to see him, but they were not able to get near him because of the crowd. ²⁰ Someone told him, “Your mother and brothers are standing outside, wanting to see you.”

²¹ He replied, “My mother and brothers are those who hear God’s word and put it into practice.”

Jesus Calms the Storm

²² One day Jesus said to his disciples, “Let us go over to the other side of the lake.” So they got into a boat and set out. ²³ As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.

²⁴ The disciples went and woke him, saying, “Master, Master, we’re going to drown!”

He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. ²⁵ “Where is your faith?” he asked his disciples.

In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.”

Jesus Restores a Demon-Possessed Man

²⁶ They sailed to the region of the Gerasenes,^[b] which is across the lake from Galilee. ²⁷ When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. ²⁸ When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” ²⁹ For Jesus had commanded the impure spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

³⁰ Jesus asked him, “What is your name?”

“Legion,” he replied, because many demons had gone into him. ³¹ And they begged Jesus repeatedly not to order them to go into the Abyss.

³² A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into the pigs, and he gave them permission. ³³ When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

³⁴ When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, ³⁵ and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet, dressed and in his right mind; and they were afraid. ³⁶ Those who had seen it told the people how the demon-possessed man had been cured. ³⁷ Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.

³⁸ The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, ³⁹ “Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him.

Jesus Raises a Dead Girl and Heals a Sick Woman

⁴⁰ Now when Jesus returned, a crowd welcomed him, for they were all expecting him. ⁴¹ Then a man named Jairus, a synagogue leader, came and fell at Jesus’ feet, pleading with him to come to his house ⁴² because his only daughter, a girl of about twelve, was dying.

As Jesus was on his way, the crowds almost crushed him. ⁴³ And a woman was there who had been subject to bleeding for twelve years,^[c] but no one could heal her. ⁴⁴ She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.

⁴⁵ “Who touched me?” Jesus asked.

When they all denied it, Peter said, “Master, the people are crowding and pressing against you.”

⁴⁶ But Jesus said, “Someone touched me; I know that power has gone out from me.”

⁴⁷ Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. ⁴⁸ Then he said to her, “Daughter, your faith has healed you. Go in peace.”

⁴⁹ While Jesus was still speaking, someone came from the house of Jairus, the synagogue leader. “Your daughter is dead,” he said. “Don’t bother the teacher anymore.”

⁵⁰ Hearing this, Jesus said to Jairus, “Don’t be afraid; just believe, and she will be healed.”

⁵¹ When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child’s father and mother. ⁵² Meanwhile, all the people were wailing and mourning for her. “Stop wailing,” Jesus said. “She is not dead but asleep.”

⁵³ They laughed at him, knowing that she was dead. ⁵⁴ But he took her by the hand and said, “My child, get up!” ⁵⁵ Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. ⁵⁶ Her parents were astonished, but he ordered them not to tell anyone what had happened.

Footnotes

1. Luke 8:10 Isaiah 6:9
2. Luke 8:26 Some manuscripts Gadarenes; other manuscripts Gergesenes; also in verse 37
3. Luke 8:43 Many manuscripts years, and she had spent all she had on doctors