Videos from Fr Claudio Doglio
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The Theme of the Road – “To Do and To Listen”
“When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem.” We are in chapter 9, verse 51 of the Gospel according to Luke. This verse is considered the central verse of the third evangelist’s narrative. Luke follows the synoptic tradition common to Mark and Matthew, though he reworks the material.
Many passages are also common to the other evangelists, so I prefer to emphasize Luke’s unique and distinctive aspects. This verse highlights Luke’s importance in the journey to Jerusalem. It was the decisive journey of his life; Mark and Matthew also note that Jesus moved from Galilee to Jerusalem, but Luke gives this journey particular significance and uses it to draw on both his own experience and a collection of traditions.
On this journey, Luke inserts his material. It is what scholars call the significant Lucan insertion, spanning chapters 9 to 19, ten chapters that characterize the journey, not because an actual trip is described, but because it is repeatedly said that Jesus was on the way. In this opening text, the evangelist emphasizes that Jesus made a firm decision to set out. Literally, in Greek, the evangelist states that Jesus “hardened his face,” frowned, and left. Setting out results from a decision. In Galilee, Jesus was comfortable; he had many friends, and crowds gathered to cheer him. He could remain peacefully in that environment, far from Jewish authorities, because Galilee was a semi-pagan land.
Going to Jerusalem involves significant risk. Before departing, Jesus moved north, where he questioned the disciples about their beliefs and announced his upcoming death. He took them up the mountain to pray, as Luke notes. While he prayed, his face changed, and the Father revealed to the disciples that Jesus truly is the Son. The path he shows, even if it is painful, is the correct one. At this point, Jesus departs and decides to set out.
Luke places strong symbolic importance on the journey, likely because of his personal experience. Luke was a doctor from Antioch who learned about Christianity through Barnabas and Paul. He became Paul’s collaborator and, with the apostle, traveled around the ancient world on foot and by ship, using every means available; he constantly changed countries, interacted with many people, and had countless experiences proclaiming the Gospel. He lived on the road, and his apostolic life on the move reflected Jesus himself and highlighted Jesus’s journey from Galilee to Jerusalem.
For Luke, that geographical journey, which can be completed in a few days, becomes a symbol of the Church’s spiritual journey; it is the educational path Jesus uses to train his disciples. As he travels to Jerusalem, Jesus teaches his disciples as a good teacher and gives them the essentials for living the Christian life. In Hebrew, the verb ‘to walk’ also metaphorically means ‘to behave.’ Walking as children of light signifies living well and acting in accordance with God’s revelation.
The way is the style; it is the way of life. Luke uses the Greek word ‘odós’ to refer to the Christian community. The term ‘Christianity’ is never used as an abstract concept. The Acts of the Apostles identify the early Christians as ‘those of the way,’ meaning those who belong to the road. The Greek word ὁδός = odós is preserved in the English word ‘method.’ ‘Met odos’ means ‘the accompaniment on the way.’ The method represents the way of life. The way of Jesus encompasses the teaching on how to live, and the apostles’ new life, transformed by Jesus’ grace, is the Church’s experience.
Therefore, Jesus decides to go to Jerusalem and departs, sending his disciples ahead to prepare the way. Only Luke mentions the mission of the 72 other disciples. The ancient texts do not agree on the number; some say 72, others 70, because the number symbolizes the nations known at that time. In Genesis Chapter 10, there is a symbolic picture of the world inhabited by 70 or 72 nations. This variation also appears in the Gospel texts. Seventy represents the total number of nations.
Seventy disciples are meant for all peoples: “The Lord appointed seventy-two others.”It’s important to note the use of the term ‘Lord’ in Luke’s Gospel, as it is common for people to address Jesus as ‘Lord’. However, only Luke, the evangelist, uses the word ‘Lord’ in the narrative to refer to Jesus, and even then, not consistently. When Luke uses it, he emphasizes Jesus’s importance. This suggests it’s not just about the historical Jesus but about the ‘Lord.’ It is a very significant term; it refers to the risen Christ, to God himself.
These 70 or 72 disciples were sent to all nations, and among them are also Luke and all the others who have evangelized the people after Christ’s Passover. It is a prophetic image: the Lord sent disciples on this mission to all peoples. We would also say, at all times. The instructions given to these missionaries are similar to those he has already given to the twelve apostles. Twelve for the tribes of Israel, 70 for all peoples: universalist discourse.
Another characteristic of Luke’s Gospel is that it is intended for all nations and peoples. The openness of Jesus’ message is universal. As soon as the journey begins, Luke includes an episode from the Synoptic tradition set in Jerusalem during the final days of Jesus’ ministry.
A lawyer approaches Jesus and, to test Him, asks, “What must I do to inherit eternal life?” This is the question of the greatest commandment. The expert scribe already knows the answer and expects it: “You shall love the Lord your God, and you shall love your neighbor.”Two quotes from Deuteronomy and Leviticus are not the sum of the Christian message; they are merely passages from two biblical texts that show that even in the Old Testament revelation, love was a key precept. Jesus points out to the scribe that his question doesn’t really make sense; he already knew the answer. Jesus says he asked the question precisely to test him. So, to justify himself and explore further, he asks, “And who is my neighbor?”
And this is an exclusive detail about Luke, similar to the story that follows, in whichJesus responds. The term ‘neighbor’—‘proximity’—is a Latinism meaning ‘very close.’ It is the superlative of ‘prope,’ which indicates closeness, so it would be incorrect to say ‘closest,’ even though it is used, because ‘neighbor’ in the New Testament is already a superlative. This is how we have translated “πλησίον’ —‘plesíon,’ the neighbor, which in Hebrew means: the friend, the partner, the colleague, the companion — the one who belongs to your environment. Who should I consider my friend? The precept of Leviticus says: “You shall love your neighbor as yourself.” Your partner, your colleague, your neighbor— but who is the one who deserves to be loved by me?
This is the question the scribe asks, and Jesus turns it on its head: after telling the story of the man attacked by thieves, Jesus asks the lawyer, “Who has acted as a neighbor to the hurt man?” The scribe responds: “The one who showed him mercy.” So the question isn’t about who deserves help but about who’s willing to help.
Let’s try to change the scene. I could ask myself, ‘Who is my friend?’ and evaluate the people I know by distinguishing those who are my friends. However, it would be better to reverse the question and ask: Who am I a friend of? How many people do I consider friends? Am I a friend to these people, or do I expect others to be my friends? Reversing the question is meaningful because it reflects Jesus’ perspective: a generous friendship that takes the initiative and is willing to give his life for us.
The story that challenges the way we think is the parable we call the ‘Good Samaritan,’ but the central figure is the man who traveled from Jerusalem to Jericho. It is the only parable set in a specific geographic location. The road is tough, crossing a harsh desert; it’s about 30 kilometers long, with an elevation change of over 1,000 meters. It’s a one-day trip through an area infested with bandits, so it’s better not to stop. Pilgrims heading to Jerusalem left Jericho early in the morning and reached the holy city at night; or, when they left Jerusalem, they stopped in Jericho.
A man was coming down from the high, holy city to the lowest city on earth. Jericho is located in the Jordanian depression, a shallow region. Jericho means ‘moon,’ referring to an ancient lunar cult. It is therefore characterized as a nocturnal city. In various Gospel stories, Jesus meets blind men and sinners in Jericho.
In early church tradition, the man descending from Jerusalem to Jericho has been understood as ‘Adam.’ This descent symbolizes the fall into sin. Jesus’ story can also be read sociologically: the man might be an Essene beaten by zealots, ignored by the Levitical class, yet saved by a Samaritan foreigner. This could suggest that, within Jewish society, despite differences in politics, mentality, and religion, people can still be open to others.
But it seems to me that the deep theological reading offered by the Fathers is more useful, even if they sometimes exaggerated their allegorical explanations, finding meaning in every detail. However, in the broader context, the man is the main character—someone who was attacked by bandits and left half-dead on the road. Naturally, we readers tend to put ourselves in the place of the priest and the Levite (who share the same attitude, effectively making them one character) and the Samaritan. The priest and the Levite do not help him, but the Samaritan is moved and comes to his aid. We instinctively wonder whether we see ourselves as one or the other; but the crucial point of the story is the man who encountered the bandits—stripped of his possessions, wounded, and left half-dead. Half-dead means part of him is still alive—a state of loss, severe injury, and potential death.
I am that man. Human nature is wounded by sin, and it is on the road (a common image in Luke) that the Samaritan was traveling. Anyone passing along that road was traveling, because no one lived there. But it is emphasized that the Samaritan was traveling. The Samaritan is a Christological figure. He reminds us of Jesus himself, the divine outsider who approaches people, sees them, and feels compassion.
The Greek text says ‘ἐσπλαγχνίσθη’ – ‘esplanchnisthe,’ a strange, complex, yet very powerful verb; it describes the movement of the entrails, a gut feeling that the Samaritan experiences. It is the same feeling Jesus had toward the widow of Nain during the funeral of her only son. The Samaritan feels compassion for the man, approaches him, wraps him inbandages, and heals him with oil and wine, which are sacramental symbols, among other things. He does not carry him on his shoulders. Instead, he loads him onto the beast of burden and takes him to a ‘πανδοχεῖον —‘ pandokéion,’ translated as ‘inn,’ but a much more beautiful word in Greek; it means an environment that welcomes everyone, and the host isn’t just an innkeeper but also the one who welcomes everyone and is a figure of the Church.
Christ has begun to heal humankind wounded by sin; he has taken charge, cared for the injured Adam, and entrusted him to the Church, telling the ‘pandokeus,’ the welcoming person: ‘Take care of him,’ and giving him two coins. He says that if more is spent on caring for humanity, there is no problem; ‘when I return, I’ll make it up to you in everything.’ The Samaritan announces that he will return and repay what has been spent beyond the usual, to heal humanity.
This reflects the course of human history. The priest clearly symbolizes religion, and the Levite, representing Old Testament religion, sees a man and passes by. In contrast, Jesus reaches out and steps in to help him. He is the one who shows mercy to humanity. The main point is to act; immediately afterward, Luke mentions that Jesus was staying at the house of a woman named Martha. While Martha was busy with many chores, her sister Mary sat at Jesus’ feet and listened to him.
The message of this episode is that listening is the most important thing. The meaningful part is the personal relationship with Jesus. So the key is not to focus on actions; it is Jesus who has shown mercy to humanity. Because of this, the disciple listens to Jesus, sits at His feet, learns from Him, receives His grace and mercy, allows Himself to be transformed, and then becomes able to show mercy in return.
The first part of Luke’s work, the Gospel, focuses on listening to Jesus, who shows mercy. The second part, the Acts of the Apostles, is a continuation; the Church that has learned from Jesus carries on His work. Those who receive mercy become capable of showing it. It is important to listen to Jesus and welcome Him to do what He says.