the role of the lukan parables in terms of the purpose of luke's gospel
the role of the lukan parables in terms of the purpose of luke's gospel the role of the lukan parables in terms of the purpose of luke's gospel
major themes of Luke’s theology since they are shaped by this theology. Having analysed and interpreted the Lukan parables in the preceding chapter, I will now briefly deal with the four theological themes that occur in the Lukan parables, and then give more space to showing how the four theological themes of the Lukan parables fit into major themes of Luke’s theology. I, through this chapter, expect that the theological themes presented will offer a clue in discovering possible unifying motifs. 1. The Marginalized The Lukan Parables are privy to the marginalized who include sinners, women, Gentiles, children, the sick and the like. God’s concern for the poor is definitively expressed in the Lukan parables, such as the Great Feast (14:15-24) and the Rich Man and Lazarus (16:19-31). In the Great Feast, The host finally orders his servants to bring in the poor, the crippled, the blind and the lame in v. 21b, thereby revealing the heart of God towards the marginalized, which includes those normally excluded both by social status and ritual law. God actively seeks out to gather the poor in the Great Feast. This can also be seen in Abraham’s reply to the rich man in the parable of the Rich Man and Lazarus, with the reversal of fate in afterlife. It conveys poignantly to the audience not only the importance of taking care of the poor, but also God’s concern for them, to the audience. We can therefore say confidently that this is what the good news to the poor means. 2 Furthermore, the following four parables implicitly convey concern for the marginalized: The gentiles in ‘The Good Samaritan’ (10:25-37), the sinners in ‘The Parables of The Lost’ (15:1-32), women in ‘The Judge and The Widow’ (18:1-8), and those despised religiously and socially in ‘The Pharisee and The Tax-Collector’ (18:9-14). In the light of this observation, it seems plausible to suggest that ‘The Marginalized’ is one of the major theological themes which occur repeatedly throughout the Lukan parables. In what follows, I will show how this theological theme fits with the major themes of Luke’s theology. One of the most remarkable aspects of Luke’s major concerns in the Third Gospel is also 3 that of the poor. Here, I will confine my study of the marginalized only to the theme of the 2. Craig S. de Vos, “The Meaning of ‘Good News to the Poor’ in Luke’s Gospel: The Parable of Lazarus and the Rich-Man as a Test Case,” in ed., A.C. Hagedorn, Z.A. Crook and Eric Stewart, In Other Words (Sheffield: Sheffield Phoenix Press, 2007), 67-86, here 82, argues that the reversal of their social condition here incorporates the poor who “lacked an effective kinship network to support them” in misfortune and destitution “into a kinship network (with Abraham, Jesus and his followers) that everything else flows from that.” No reason is given, however, for the reversal of their social condition as a kinship network in the parable. 3. For this theme, see I.Howard Marshall, Luke: Historian & Theologian (Devon: The Paternoster Press, 1970); 159
Joachim Jeremais, New Testament Theology: The Proclamation of Jesus, vol. 1 (London: SCM Press Ltd, 1971); T. Hoyt, ‘The Poor in Luke-Acts,’ (PhD dissertation, Duke University, 1975); L.T. Johnson, The Literary Function of Possessions in Luke-Acts (SBLDS 39, Missoula, Montana: Scholars, 1977); idem, Sharing Possessions: Mandate and Symbol of Faith (Philadelphia: Fortress, 1981); J. Dupont, “The Poor and Poverty in the Gospels and Acts,” in Gospel Poverty: Essays in Biblical Theology (Chicago: Franciscan Herald, 1977), 25- 52; R.J. Karris, “Poor and Rich: The Lukan Sitz im Leben,” in ed., C.H. Talbert, Perspectives on Luke-Acts, 112-25; D.L. Mealand, Poverty and Expectation in the Gospels (London: SPCK, 1980); Walter E. Pilgrim, Good News to the Poor: Wealth and Poverty in Luke-Acts (Minneapolis: Augsburg Publishing House, 1981); David P. Seccombe, Possessions and the Poor in Luke-Acts (SNTU, 6; Linz: A. Fuchs, 1982); R.F. O’Toole, The Unity of Luke’s Theology: An Analysis of Luke-Acts, GNS 9 (Wilmington, Delaware: Michael Glazier, 1984), 129-35; Gary T. Meadors, “The “Poor” In The Beatitudes of Matthew and Luke,” Grace Theological Journal 6.2 (1985), 305-14; L. Schottroff and W. Stegemann, Jesus and the Hope of the Poor (New York: Orbis Books, 1986); Philip Francis Esler, Community and gospel in Luke-Acts: The social and political motivation of Lucan theology, 164-200; J.S. Pobee, Who Are the Poor? The Beatitudes as a Call to Community, RBS 32 (Geneva: WCC, 1987); T.E. Schmidt, Hostility to Wealth in the Synoptic Gospels, JSNTSS 15(Sheffield: JSOT, 1987), 135-62; Carlos Abesamis, “Good News to the Poor,” Concilium 198 (1988), 26-27; T. D’Sa, “The Salvation of the Rich in the Gospel of Luke,” Vidyajyoti 52 (1988), 170-80; M.V. Abraham, “Good News to the Poor in Luke’s Gospel,” Bible Bhashyam 14 (1988), 65-77; Christian L. Mhagama, “God does the Unexpected: Luke 1:38-55,” International Review of Mission 77 (1988), 208-12, here 210; W. Heard, “Luke’s Attitude toward the Rich and the Poor,” TJ 9 (1988), 47-80; J. L. González, Faith and Wealth: A History of Early Christian Ideas on the Origin, Significance, and Use of Money (San Francisco: Harper & Row, 1990), 78-86; Halvor Moxnes, “Patron- Client Relations and the New Community in Luke-Acts,” in ed., Jerome H. Neyrey, The Social World of Luke- Acts (Peabody: Hendrickson Publishers, 1991), 257-258; idem, “The Social Context of Luke’s Community,” Int 48 (1994), 379-389; Jane Schaberg, “Luke,” in ed., Carol A. Newsom and Sharon H. Ringe, The Women’s Bible Commentary (Westminster: John Knox Press, 1992), 257-92; P.H. Davids, “Poverty and Wealth,” in ed., J.B. Green and S. McKnight, Dictionary of Jesus and the Gospels (Downers Grove, Illinois: InterVarsity, 1992), 701-10; Mel Shoemaker, “Good News to the Poor in Luke’s Gospel,” Wesleyan Theological Journal 27 (1992), 181-205; J. David Pleins and Thomas D. Hanks, “Poor, Poverty.” ABD, 5, 403-424; Mary Ann Beavis, “Expecting Nothing in Return: Luke’s Picture of the Marginalized,” Int 48 (1994), 357-68; Michael Prior, Jesus: The Liberator: Nazareth Liberation Theology (Luke 4:16-30) (Sheffield: Sheffield Academic Press, 1995); Rosemary Radford Ruether, “The Crisis of Liberation Theology: Does God Opt for the Poor?” in ed., Douglas John Hall & Rosemary Radford Ruether, God and the Nations (Minneapolis: Fortress Press, 1995), 93-104; M.L. Strauss, The Davidic Messiah in Luke-Acts: The Promise and its Fulfillment in Lukan Christology (Sheffield: Sheffield Academic Press, 1995); Samuel Pagán, “Poor and Poverty: Social Distance and Bible Translation,” Semeia 76 (1996), 69-79; S. John Roth, The Blind, the Lame and the Poor: Character Types in Luke-Acts (Sheffield: Sheffield Academic Press, 1997); J. Jeyaseelan Kanagaraj, “Good News to the Poor in the New Testament,” in ed., Sebastian C.H. Kim and Krickwin C. Marak, Good News to the Poor: The Challenge to the Church (ISPCK, 1998), 40; P. Hertig, “The Jubilee Mission of Jesus in the Gospel of Luke: Reversals of Fortunes,” Missiology: An International Review 26 (1998), 167-79; Patrick J. Hartin, “Poor,” in ed., David Noel Freedman, Allen C. Myers and Astrid B. Beck, Eerdmans Dictionary of the Bible (Grand Rapids, MI: Eerdmans, 2000),1070-71; A.S. Moreau, “Poor, Poverty.” in ed., Walter A. Elwell, Evangelical Dictionary of Theology (Grand Rapids, MI: Baker Academic, 2001), 932-33; Casey, Shaun, John Crossin, Eric H. Crump, A. Katherine Grieb, Beverly Mitchell, and Ann K. Riggs, Love for the Poor and the Church’s Witness to It. For the National Council of the Churches of Christ in the USA (Friendship Press, 2005); Frank, Thielman, Theology of the New Testament (Grand Rapids: Zondervan, 2005), 135-49; John T. Squires, “The Gospel according to Luke,” in ed., Stephen C. Barton, The Gospels (Cambridge: Cambridge University Press, 2006), 158-81, especially 171-78; Eben Scheffler, “Compassionate action: living according to Luke’s gospel,” in ed., Jan G. van der Watt, Identity, Ethics, and Ethos in the New Testament (Berlin: Walter de Gruyter GmbH & Co, 2006),77-106; Gert J. Steyn, “Driven by conviction and attitude! Ethics in the Acts of the Apostles,” in ed., Jan G. van der Watt, Identity, Ethics, and Ethos in the New Testament (Berlin: Walter de Gruyter GmbH & Co, 2006), 135-63; Richard A. Burridge, Imitating Jesus: An Inclusive Approach to New Testament Ethics (Grand Rapids: Eerdmans, 2007), 160
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major <strong>the</strong>mes <strong>of</strong> Luke’s <strong>the</strong>ology s<strong>in</strong>ce <strong>the</strong>y are shaped by this <strong>the</strong>ology. Hav<strong>in</strong>g analysed and<br />
<strong>in</strong>terpreted <strong>the</strong> Lukan <strong>parables</strong> <strong>in</strong> <strong>the</strong> preced<strong>in</strong>g chapter, I will now briefly deal with <strong>the</strong> four<br />
<strong>the</strong>ological <strong>the</strong>mes that occur <strong>in</strong> <strong>the</strong> Lukan <strong>parables</strong>, and <strong>the</strong>n give more space to show<strong>in</strong>g<br />
how <strong>the</strong> four <strong>the</strong>ological <strong>the</strong>mes <strong>of</strong> <strong>the</strong> Lukan <strong>parables</strong> fit <strong>in</strong>to major <strong>the</strong>mes <strong>of</strong> Luke’s<br />
<strong>the</strong>ology. I, through this chapter, expect that <strong>the</strong> <strong>the</strong>ological <strong>the</strong>mes presented will <strong>of</strong>fer a clue<br />
<strong>in</strong> discover<strong>in</strong>g possible unify<strong>in</strong>g motifs.<br />
1. The Marg<strong>in</strong>alized<br />
The Lukan Parables are privy to <strong>the</strong> marg<strong>in</strong>alized who <strong>in</strong>clude s<strong>in</strong>ners, women, Gentiles,<br />
children, <strong>the</strong> sick and <strong>the</strong> like.<br />
God’s concern for <strong>the</strong> poor is def<strong>in</strong>itively expressed <strong>in</strong> <strong>the</strong> Lukan <strong>parables</strong>, such as <strong>the</strong><br />
Great Feast (14:15-24) and <strong>the</strong> Rich Man and Lazarus (16:19-31). In <strong>the</strong> Great Feast, The<br />
host f<strong>in</strong>ally orders his servants to br<strong>in</strong>g <strong>in</strong> <strong>the</strong> poor, <strong>the</strong> crippled, <strong>the</strong> bl<strong>in</strong>d and <strong>the</strong> lame <strong>in</strong> v.<br />
21b, <strong>the</strong>reby reveal<strong>in</strong>g <strong>the</strong> heart <strong>of</strong> God towards <strong>the</strong> marg<strong>in</strong>alized, which <strong>in</strong>cludes those<br />
normally excluded both by social status and ritual law. God actively seeks out to ga<strong>the</strong>r <strong>the</strong><br />
poor <strong>in</strong> <strong>the</strong> Great Feast. This can also be seen <strong>in</strong> Abraham’s reply to <strong>the</strong> rich man <strong>in</strong> <strong>the</strong><br />
parable <strong>of</strong> <strong>the</strong> Rich Man and Lazarus, with <strong>the</strong> reversal <strong>of</strong> fate <strong>in</strong> afterlife. It conveys<br />
poignantly to <strong>the</strong> audience not only <strong>the</strong> importance <strong>of</strong> tak<strong>in</strong>g care <strong>of</strong> <strong>the</strong> poor, but also God’s<br />
concern for <strong>the</strong>m, to <strong>the</strong> audience. We can <strong>the</strong>refore say confidently that this is what <strong>the</strong> good<br />
news to <strong>the</strong> poor means. 2<br />
Fur<strong>the</strong>rmore, <strong>the</strong> follow<strong>in</strong>g four <strong>parables</strong> implicitly convey<br />
concern for <strong>the</strong> marg<strong>in</strong>alized: The gentiles <strong>in</strong> ‘The Good Samaritan’ (10:25-37), <strong>the</strong> s<strong>in</strong>ners <strong>in</strong><br />
‘The Parables <strong>of</strong> The Lost’ (15:1-32), women <strong>in</strong> ‘The Judge and The Widow’ (18:1-8), and<br />
those despised religiously and socially <strong>in</strong> ‘The Pharisee and The Tax-Collector’ (18:9-14). In<br />
<strong>the</strong> light <strong>of</strong> this observation, it seems plausible to suggest that ‘The Marg<strong>in</strong>alized’ is one <strong>of</strong><br />
<strong>the</strong> major <strong>the</strong>ological <strong>the</strong>mes which occur repeatedly throughout <strong>the</strong> Lukan <strong>parables</strong>. In what<br />
follows, I will show how this <strong>the</strong>ological <strong>the</strong>me fits with <strong>the</strong> major <strong>the</strong>mes <strong>of</strong> Luke’s <strong>the</strong>ology.<br />
One <strong>of</strong> <strong>the</strong> most remarkable aspects <strong>of</strong> Luke’s major concerns <strong>in</strong> <strong>the</strong> Third Gospel is also<br />
3<br />
that <strong>of</strong> <strong>the</strong> poor. Here, I will conf<strong>in</strong>e my study <strong>of</strong> <strong>the</strong> marg<strong>in</strong>alized only to <strong>the</strong> <strong>the</strong>me <strong>of</strong> <strong>the</strong><br />
2. Craig S. de Vos, “The Mean<strong>in</strong>g <strong>of</strong> ‘Good News to <strong>the</strong> Poor’ <strong>in</strong> Luke’s Gospel: The Parable <strong>of</strong> Lazarus and <strong>the</strong><br />
Rich-Man as a Test Case,” <strong>in</strong> ed., A.C. Hagedorn, Z.A. Crook and Eric Stewart, In O<strong>the</strong>r Words (Sheffield:<br />
Sheffield Phoenix Press, 2007), 67-86, here 82, argues that <strong>the</strong> reversal <strong>of</strong> <strong>the</strong>ir social condition here<br />
<strong>in</strong>corporates <strong>the</strong> poor who “lacked an effective k<strong>in</strong>ship network to support <strong>the</strong>m” <strong>in</strong> misfortune and destitution<br />
“<strong>in</strong>to a k<strong>in</strong>ship network (with Abraham, Jesus and his followers) that everyth<strong>in</strong>g else flows from that.” No<br />
reason is given, however, for <strong>the</strong> reversal <strong>of</strong> <strong>the</strong>ir social condition as a k<strong>in</strong>ship network <strong>in</strong> <strong>the</strong> parable.<br />
3. For this <strong>the</strong>me, see I.Howard Marshall, Luke: Historian & Theologian (Devon: The Paternoster Press, 1970);<br />
159