It was another one of those Sunday mornings: a few days before, a kid had shot his classmates at a school. Sadness and anger were evident in the congregation. “When will we get real gun control?” lamented one older woman. Several other congregants murmured their consensus. It was evident that many believed if kids didn’t have access to guns, these tragic events wouldn’t happen.
Later, my wife expressed her own anger. “What they’re basically saying,” she said, “is that it’s okay for these kids to suffer so long as they don’t hurt anyone.” That most recent shooter had been autistic, had been poor in a rich school, had been bullied throughout his whole school career, and had just lost his widowed mother. One of his classmates told a reporter, “Someone could have approached a faculty member, a guidance counselor, a teacher and said, ‘This kid gets bullied a lot, someone should do something,’ … I definitely regret not saying anything.” 
I remember the first publicized school shooting, back in 1979.  Sixteen-year-old Brenda Spencer opened fire on the Cleveland Elementary School in San Diego, CA. She came from a broken home, lived with an alcoholic father with whom she shared a bed, was gay, and had experienced a traumatic brain injury due to a bicycle accident as a child.  When asked why she committed the shooting, she replied, “I don’t like Mondays.”  That response was so absurd that it became the title of a hit song by the Boomtown Rats. Spencer was tried as an adult, and remains in prison.
My wife says, “No one does this unless they’ve been broken, traumatized, lied to, and deceived.” She’s right. These kids are our children. They are broken and outcast. They live in a world that doesn’t want or accept them. I preached the following Sunday, and I called on my congregation to look beyond the tools of violence to its source. I quoted much from the Gospel of Matthew, but I see now that Luke has even more to say.
Beginning with Mary’s song of praise, the Gospel of Luke adopts a theme of raising and leveling (cf Isaiah 40:4). “He has brought down the powerful… and lifted up the lowly. He has filled the hungry with good things…” (Lk 1:52-53). Jesus, as he begins his ministry in Nazareth,quotes Isaiah 61:1-2, indicating that the good news he brings is neither merely spiritual nor merely political. It addresses the needs of the poor, the incarcerated, the blind, the oppressed, and the landless (Lk 4:18-19). He ate with sinners, healed the unclean, and raised the dead. The ministry of Jesus in Luke heals the broken, lifts the downtrodden, and welcomes the outcast.
My home congregation is proud to be located in a historically-minority neighborhood.Yet it is dominated by well-educated, middle- and upper-middle-class white people, about 75%. The leadership is comes exclusively from that group. Though the leaders have expressed their intention to broaden the diversity of the leadership teams, that has not yet happened.
To be fair,about 15 years ago the congregation did make a conscious effort to have inclusive leadership. The effects were not what they expected, and the congregation fractured. Their efforts to reach out to the broken resulted in the pastor getting robbed, worship services being disrupted, and a sex offender in the congregation making parents with children uncomfortable. Inclusivity is not easy, and some who experienced that time remain gun-shy. This is understandable in its cultural context. We white Americans tend to have a limited tolerance for difference, especially when it causes significant discomfort. This congregation has tried harder than many others, even though it has not succeeded in the long term.
By cultural standards, the efforts of the congregation are above average, perhaps even commendable. Yet how can we be satisfied when challenged by the standard set in Luke-Acts? Jesus healed the enemies of his people (Lk 7:2ff), ate with collaborators (Lk 5:30), let a sinful woman anoint his feet (Lk 7:36ff), and ministered to outcasts (Lk 8:26ff, 17:10ff). He dismissed the wise (Lk 10:21,18:9ff) and chastised those who were not ready to give their full commitment(Lk 9:62). His followers ministered to the needy even at the risk of their health (Acts 4:21, 5:18, 5:40) and life (Acts 12:2). Is this a standard we could possibly be expected to follow?
Beneath this question lies another, far more important: Do we believe that the Gospel is true? Is it Truth, or is it myth that, rather than informing us,defines us? If it is truth, then all that Jesus asks of us is binding. If myth,what are we doing here in church, in seminary, in ministry?
Perhaps the post-Enlightenment, scientific, materialistic, consumerist worldview of post-modern America has made us skeptical of prophecy made and fulfilled, sickness healed with a word or touch, unclean spirits, dead people raised, and a Savior who gained victory through death. The Holy Spirit Luke emphasizes sounds pretty chaotic. Whatif the Holy Spirit calls me to the wilderness (Acts 8:26), to foreign lands (Acts 16:9), to die (Acts 7:55), or, perhaps even more horrible, to give up all my possessions (Lk 18:22, Acts 4:31-32)?
Or perhaps we are, rather, threatened by the raising and leveling Luke promises. Though we don’t like to know what the world looks like outside our walls, neighborhoods, and nation, we’ve glimpsed the images on television or the internet. Perhaps we sense that we are the metaphorical Pharisees, and Jesus’ Kingdom threatens to take the comfort we’ve “earned” through the accident of birth. We do, after all, live ina nation that consumes the second-most energy (after China), burning 17% of the world’s energy despite having only 4% of the world’s population.  We produce the second-most food (behind China) and eat the second most calories per person (behind Austria). We have the highest obesity rates of any industrialized nation, and waste more food per person than any other country.  We have more cars per person than any other major nation (3rd behind San Marino and Monaco). Materially, Luke’s leveling could devastate our privileged position.
Yet despite our conspicuous material wealth, we are not a happy nation. “Deaths of despair” are causing life expectancy to drop. Joshua Cohen cites 196,000 American deaths from alcoholism, overdose, and suicide in 2016 (compared with about 11,000 gun-related homicides). We lead industrialized nations in drug overdose deaths.
Perhaps that which we have to lose is not that which is most important. Certainly that is the message Luke’s Jesus offers. Wealth (Lk 18:18ff, 12:13ff), power (Lk 18:1), status (Lk 10:25, 11:42),and even individual eternal life (Lk 10:21, 25) are challenged in favor of a simple vision of equity and peace, now and in the hereafter.
Why do we seem to find that so threatening? John Stuart Mill wrote, “Men [sic] do not desire merely to be rich, but to be richer than other men…” He argued that, while certain restrictions on humankind’s desires are required, moral development ultimately would allow humankind more freedom.  What Jesus challenges is not merely our own individual actions, not the structures that seek to restrain our desires, but the very character of humankind. 
Do we dare risk having our character changed? Do we dare risk having our hearts and minds renewed (Eph 4:23)? Do we dare risk embracing the Holy Spirit, having our children prophesy, and inviting society’s outcasts to sit at our table in fellowship and equity?
In my own case, the answer is, “Sometimes.” I want my children to go to good schools, and my family to have access to the best medical care possible. Ironically, I accept the healings, miracles, and even the Kingdom as literal; it is Jesus’ command to “Do not worry” (Lk 12:22) that I find most myth-like.
On an ideal Sunday, I worship God, celebrate Christ, and embrace the Holy Spirit. What will it take for me to carry the Gospel with me as I encounter a broken world on Monday, and to do so like I truly believe it?
 Julie K. Brown, “To longtime friend, school shooter Nikolas Cruz was lonely, volatile, ostracized,” Miami Herald, February 17, 2018, (http://www.miamiherald.com/news/local/community/broward/article200754714.html, accessed November 15, 2018).
 The first school shooting as we now define it occurred in 1974, but if it got much publicity, I wasn’t aware of it.
 Böckler, Nils; Seeger, Thorsten; Sitzer, Peter; Heitmeyer, Wilhelm (2013). School Shootings: International Research, Case Studies, and Concepts for Prevention (1st ed.).Springer Science+Business Media. ISBN 978-1-461-45526-4. Cited on Wikipedia, “Cleveland Elementary School Shooting” (https://en.wikipedia.org/wiki/Cleveland_Elementary_School_shooting_(San_Diego)#CITEREFB%C3%B6cklerSeegerSitzerHeitmeyer2013, accessed November 15, 2018).
 “School Sniper Suspect Bragged of ‘Doing Something Big to Get On TV’,” Evening Independent (AP), January 30, 1979, 2A (https://news.google.com/newspapers?id=r8EwAAAAIBAJ&pg=6676,3418018, accessed November 15, 2018).
 “Top 20 countries in primary energy consumption 2017,” Statista.com (https://www.statista.com/statistics/263455/primary-energy-consumption-of-selected-countries/, accessed November 18, 2018); “What is the United States’ share of world energy consumption?” EIA.gov (https://www.eia.gov/tools/faqs/faq.php?id=87&t=1, accessed November 18, 2018); “Countries in the world by population (2018),” Worldometers (http://www.worldometers.info/world-population/population-by-country/, accessed November 18, 2018).
 “10 world’s leading food producing countries,” Mediamax, (http://www.mediamaxnetwork.co.ke/261583/261583/, accessed November 18, 2018); “Food Consumption by Country,” World Atlas (https://www.worldatlas.com/articles/which-country-eats-the-most.html, accessed November 18, 2018); “Global Obesity Levels,” ProCon.org (https://obesity.procon.org/view.resource.php?resourceID=006032, accessed November 18, 2018).
 “Motor Vehicles per 1,000people: Countries compared,” Nationmaster (https://www.nationmaster.com/country-info/stats/Transport/Road/Motor-vehicles-per-1000-people, accessed November 18, 2018).
 Joshua Cohen, “’Deaths of Despair’ Contribute to Declining U.S. Life Expectancy,” Forbes, Jul 19, 2018 (https://www.forbes.com/sites/joshuacohen/2018/07/19/diseases-of-despair-contribute-to-declining-u-s-life-expectancy/#513a22be656b, accessed November 18, 2018); Maya Rhodan, “Gun related deaths in America keep going up,” Time, Nov 6, 2017, (note that the title is misleading; the article states that rates have begun to go up after a long period of stability; http://time.com/5011599/gun-deaths-rate-america-cdc-data/, accessed November 18, 2018); Y. Chen et al, cited in “US leads developed nations in drug overdose deaths,” Healio, Nov 12, 2018 (https://www.healio.com/internal-medicine/addiction/news/online/%7B95b75228-d6be-4e72-bb3d-e1a3a17cedcb%7D/us-leads-developed-nations-in-drug-overdose-deaths, accessed November 18, 2018).
 John Stuart Mill (attributed), “On Social Freedom: Or: the Necessary Limits of Individual Freedom arising out of the Conditions of our Social Life,” c. 1873 (https://liberologi.wordpress.com/2011/10/01/on-social-freedom-by-john-stuart-mill/, accessed November 18, 2018). In context, he clearly included women in this statement. But compare Mill’s claim with observations by Loewen that in African society, disparity of wealth is considered unnatural. Jacob A. Loewen, “Demon Possession and Exorcism in Africa, in the New Testament Context, and in North America: Or, Toward a Western Scientific Model of Demon Possession and Exorcism,” in Willard M. Swartley, ed., Essays on Spiritual Bondage and Deliverance, Occasional Papers 11, Elkhart, IN: Institute of Mennonite Studies, 1988, 127-133. Thus, Mill’s statement does not apply to humankind universally.
 Loewen (135) goes so far as to describe American Christianity as “schizophrenic” in its embracing of actions and perspectives that do not conform to its professed worldview.