The Italian Memorandum

There is an Italian proverb by Marco D’Oggione which says, “A man should learn to sail in all winds.”  As Marla and I walked through the Magenta neighborhood recently (likely that of Leonardo’ da Vinci), we felt the cool autumn winds and saw the bluest sky.  But, the winds of this autumn are not limited to the skies of Lombardy.

Piero e Eveline

Let me explain.  Last Sunday night, we had a couple from Zurich, Switzerland over to our apartment for a late supper (la cena).  They were originally from the lake region of northern Italy.  He was Italian, she  was of German descent.  If you notice the photo, our new friend looks like the actor George Clooney!    A Milanese stopped him to ask  if he was Clooney; he said, “No, I’m his brother.”

Giovani e Lucia

On the evening prior, we had an Italian couple in our home, Giovanni, an attorney in Milan, and his wife, Lucia.

Then, again, last night, I taught two young women from Ethiopia at the office (And, yes, I used Acts 8 to finalize my thoughts; thrilling indeed! ).   Prior to that meeting, I had spent almost an hour answering a question posed by a man from Sri Lanka.  Tomorrow, I will be teaching a young married woman named Vanessa, from Peru, South America.  In the morning, I will have met with a student from Ecuador.

The Italian language  and culture has brought all of these people together from the four winds of Earth.  This is a situation not dissimilar from that of Acts 2 and Isaiah 2 (“and many people shall come…that he may teach us his ways”).

Marla and I feel that we were placed  in Milan for this special moment in history. The breezes of these times are like currents in history.  The apostle Paul believed and taught in Ephesians 1 that  the winds of history serve to connect and affirm that God has entered history through Christ, and that history itself is not static, but dynamic for those who participate by faith.  We will close with a piece from Dante Alighieri: “Remember tonight, for it is the beginning of always.”

(Luke 4:14-44)

Introduction: Kingdom concerns are at every level (1:33; 2:34; 3:5; 4:43). Jesus’ identification with the Isaiah Scroll brought out 4 characteristics: __________________,

_____________________, _______________________, ________________________.

I. Rejection at Nazareth (4:16-30)

A. Ambrose da Milano (Augustine’s question)

B. Charles Kraft’s, “central control box”

C. What is the anatomy of rejection?

1. ___________________________ (v. 20)

2. ___________________________ (v. 21)

3. ___________________________ (v. 22)

4. ___________________________(vv. 23-27)

5. ___________________________ (v. 28)

6. ___________________________ (v. 29)

D. Jesus still brings _____________________ today.

II. Confusion at Capernaum (4:31-37)

A. Confusion – “in their midst” (v. 35)

B. Demonic activity is ___________ stuff. Is there no _____________ today?

C. 4:18!

D. Jesus still brings _____________________ today.

III. Caring at Simon’s House (and vicinity) (4:38-41)

A. “Does Jesus Care?”

B. Caring brings transformational living among people of the ____________.

C. 4:18 again!

D. Jesus still _____________________ today.

Conclusion: (4:42-44; 24:44) The “Kingdom of God” is a word about God’s presence in the here and now (dynamic), as well as the hereafter (heaven). Sometimes, heaven reaches us before we reach heaven.

(Luke 4:1-13)

Introduction: The designation “classic” expresses temptation’s commonality to all men. In this presentation, we will explore the implications of temptation.

I. Implication 1: Temptation has continuity with _________________________.

A. Luke 1:48—54 (Note the “he has…” statements/bringing shock to 5 types of people):

1. ____________________________________

2. ____________________________________

3. ____________________________________

4. ____________________________________

5. ____________________________________

B. Luke 3:4-6 [continuity with chapter 4] (4 images of the coming kingdom):

1. ____________________________________

2. ____________________________________

3. ____________________________________

4. ____________________________________

II. Implication 2: Temptation affects the _______________________ of this World.

A. Lk. 4:2-4 – __________________ = an economic structure

B. Lk. 4:5-7 – __________________ = a political/allegience structure

C. Lk. 4:8-11 – __________________ = a religious structure

III. Implication 3: Temptation reveals what is in ___________ _________________.

A. Deuteronomy 8:2 (test to the intensity of our commitment)

B. Defines who we are (positive, negative, non-committal, etc.)

IV. Implication 4: Temptation serves to validate or ______________ whether Jesus is the __________ ____ God (cf. Lk. 3:38).

A. Lk. 4:3 (note the “if” clause)

B. Lk. 4:1 (if compromised, Hebrews 2:14-18 could not have been written)

Conclusion: Luke 4 would not be the last temptation of Christ; but, it did serve to qualify him for the final test (Lk. 9:21-22).

“The Voice of One Crying in the Wilderness”

(Luke 3)

Introduction: A stage is set in the Judean wilderness. But, what is this?

I. Review –

A. Lk. 1:1-4 The Dedication to Theophilus. The importance of _______________________

B. Lk. 1:5-80 Announcement of Two Births. History in the _______________________v. 66

C. Lk. 2:1-52 Reactions to Salvation-History. Incarnation proves ___________________v. 34

II. Clues of Importance –

A. Lk. 3:2 (v. 4) – ______________________ is motif from the prophet Isaiah (40:3-5)

B. Lk. 3:15 – This is an _____________________ issue. We sometimes we ask people if they want to come to church with us. This not an inherently bad question. But, a better question might be—Do you think that Jesus was who he said he was?

C. Lk. 3:38 (v. 23) – So, you think that you understand ____________________________?

Conclusion: There is a voice now crying in the wilderness of our own 21st century wilderness. But, who can hear it? It’s not that the clues aren’t there! Clues of Wilderness; Identification; and Sonship.

(Luke 2)

Introduction: In Luke 1, we introduced salvation-history (heilsgeschichte). Now, in Luke 2, we will notice some reactions to salvation-history; as pertains to the momentous occasion of the birth and early years of Jesus.

I. Salvation-History –

A. Definition – __________________________________________________

B. Two births –

1. 1:57 (prophet, 1:76)

2. 2:1-7 (Incarnation, 2:11)

C. Designations in Luke 2 –

1. 2:25 – waiting for _____________________________

2. 2:38 – waiting for _____________________________

II. Peoples’ Reactions to Jesus in Luke 2

A. 7 reactions –

1. 2:7 The inn-keeper’s ________________________________

2. 2:15-20 The shepherds’ _________________________________

3. 2:19 [18] Mary’s _______________________________________

4. 2:28 Simeon’s ______________________________________

5. 2:38 Anna’s _______________________________________

6. 2:47 Auditors’ in the temple ___________________________

7. 2:50 Joseph and Mary _______________________________

Conclusion: So, what does a reaction accomplish? And, when it comes to your own reaction to Jesus, who do you identify with from the list above?

A Presence for This Moment in Time

(Luke 1)

Introduction: The Dedication to Theophilus (1:1-4) opened the book and contextualized it. Now, the remaining portion of chapter 1 will announce and describe the coming lives of “John the Baptist” (the Harbinger) and “Jesus of Nazareth” (the Christ). [Somewhere in Time (Jane Seymour/Chris Reeves); Back to the Future (Michael J. Fox)]

Objectives:
1. We will orient ourselves to the biblical text of Luke 1

2. We will be emphasizing salvation-history (heilsgeschicte) in Luke 1.

3. We will make some applications about the Lord working in history today.

Prayer: Father, make us aware of your presence in history. In Jesus’ name. Amen.

I. Textual Observations –

A. vv. 5-25 Gabriel speaks to Zechariah announcing that he will have a son.

B. vv. 26-38 Gabriel speaks to Joseph and Mary announcing that they will have a son.

C. vv. 39-45 Mary visits Elizabeth; staying about three months (v. 56).

D. vv. 46-55 The Magnificat.

E. vv. 57-66 The birth of John.

F. vv. 67-79 Zechariah’s prophecy about the Lord’s fulfillment of history.

G. v. 80 A synopsis of John’s life until his public appearance (cf. 2:52).

II. What is Meant by Salvation-History?

A. v. 16-17 – ______________________________

B. v. 19 – ______________________________

C. v. 30-33 – ______________________________

D. v. 45 – ______________________________

E. vv. 46-47 – ______________________________

F. v. 77 – ______________________________

III. Contemporary Applications –

A. History is still happening.

B. Salvation is still being offered (3:6; 19:10; 24:47)

C. We have the benefit of “after-the-fact” perspective about “the hand of the Lord” (v. 66).

D. Kingdom of God (1:33) will go on even in the face of the worst of the worst.

Conclusion: An appreciation of Salvation-History acknowledges the presence of the Lord in history. We honor the Lord’s presence today through our lives: by what we believe and how we live.

“Is nothing absolutely true?/All things equally true?”

(Luke 1:1-4)

Introduction: Luke’s Dedication to Theolphilus comprises a primary framework for interpreting the Gospel According to Luke (compare  Acts 1:1).  The Dedication also  prepares the reader for what is to come.

Prayer:    Our prayer is that we too would become Theophilus; and, thereby assess this gospel.  May this Gospel According to Luke become accessible to us.

Textual Outline:

1:1    Something has transpired Accomplished

1:2    Something worthy of transmission Advocates

1:3    Something for Theophilus Account

1:4    Something true and teachable Accuracy

Conclusion: In a world such as ours’, where relativism means that nothing is absolutely  true (!), and that, pluralistically speaking, all things are equally true (?), this Dedication to Theophilus could not be more timely.  May it serve to open up the rest of the book for you.

“Behold this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed”

(Luke 2:34-35)

Introduction: The Gospel of Luke may be dated about 63 A.D. What was it like to be with Jesus? This was the very question people were asking about 35 years after his life. Many have since then raised this same question; but relatively few have actually chosen to sit at his feet. (See Lk. 1:1-4)

Prayer – Father, our prayer today is that we would ask, “What was it like to sit at his feet?”

Outline: Our message will observe 5 instances of people at Jesus’ feet [taken from the Gospel of Luke]. In each instance, we will ask, What does it mean and why does it matter?

Text Meaning
1. Luke 7:36-50_______________________________________

2. Luke 8:34-39 _______________________________________

3. Luke 8:40-42 _______________________________________

4. Luke 10:38-42 ______________________________________

5. Luke 17:11-19 ______________________________________

Conclusion: Perhaps this lesson has brought us a little closer to understanding what it was like to be in the presence of Jesus. If Jesus were to look down, today, would he find you there? At His Feet

“…a man after my heart…”

(Acts 13:22)

During Paul’s address at Antioch of Pisidia (Acts 13:13-41), he states God’s assessment of David-“…I have found in David the son of Jesse a man after my heart.  Who will do all my will.  Of this man’s offspring God has brought to Israel a Savior, Jesus, as he promised” (Acts 13:22,23).  The King James Version translates 13:22, “…a man after mine own heart…” It is the persuasion of this brief article that the primary meaning  of 13:22 is based upon David’s consistent theological interpretation of all reality. As proof of this proposition, we offer 1 Chronicles 29:10-20; David’s final recorded public prayer.

1. The LORD is supreme over all (1 Chron. 29:10-13).

2. A correct assessment of the human condition (1 Chron. 29:14-15).

3. All material possessions are rightfully the LORDS’ (1 Chron. 29:16-17). 

4. There is divine continuity to history, which links the past to the future (1 Chron. 29:18-19).

5. Religious relationships merge challenge and response (1 Chron. 29:20-22).

Think theologically!

-Robert M. Housby

“Nelly, I am Heathcliffe!  He’s always in my mind…

as my own being”

(Emily Bronte, Wuthering Heights)

“It is no longer I who live, but Christ who lives in me”

(Galatians 2:20)

In Emily Bronte’s nineteenth century English novel, Wuthering Heights, we encounter the expressed feelings of Cathy about Heathcliffe. An English literature professor once remarked about this Bronte piece that it was too melodramatic and thick to be real.    Perhaps, the scene where Heathcliffe begins to dig up his Cathy’s grave with his bare hands is over the top.  But, love does strange things.  What are we going to do with Paul’s Galatians 2:20 statement?  Is that also mere hyperbole?  Or, does love actually compel us to do strange things when we are passionate about what matters?  Before we dismiss this  loving sync in a relationship, consider the following adapted chart of John 17 (The Reformation Study Bible, ESV, ed. R.C. Sproul (Ligonier Ministries: Orlando, 2005), 1546-about Jesus’ desire for a deep and devoted relationship with his disciples.

Subject Father to Son Son to Believer

Unity                                      vv. 21, 23                                vv. 21, 23, 26

Glory                                      vv. 22, 24                                v. 22

Love                                        vv.23, 24, 26                           vv. 23, 26; 13:1

Purpose                                   vv. 18, 23, 25                          v. 18

Knowledge                              v. 25                                        vv. 3, 8, 25, 26

In the words of the song, Poured Out Like Wine, we have the question—

“Would you be so one with Me that you would do just as I will?”

-Robert M. Housby