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
elated to wealth and possessions in Luke (12:13–21; 15:11–32; 16:1–13; 16:19–31), since these four parables share wealthy persons as characters, settings, and a common motif. He adds Jesus’ encounters with the anonymous Jewish ruler (18:18-25) and Zacchaeus the tax collector (19:1-10), so as to determine whether these parables provide a consistent perspective which matches with the overall perspective of the travel narrative on wealth and possessions. He views the wealthy landowner, and the father and his two sons as challenging overconsumption, whereas he sees the unjust steward, and the rich man and Lazarus as criticizing wealth as such, not merely overconsumption. While in his encounter with the ruler, Jesus shows that personal wealth has no place in his vision of the kingdom, and in his encounter with Zacchaeus, that he is prepared to enlist those who are rich in order to “assume the initiative in redistributing land and resources and furthering his ministry on behalf of the poor.” As a consequence, the latter two parables and two encounters indicate either explicitly or implicitly that “by eliminating wealth, the material source of overconsumption is removed as well,” that is, “the demise of mammon releases the land’s resources from the firm grip of a few and enables all to find what they need.” Metzger comes to conclusion that his reading will appeal to other readers who are concerned about overconsumption in the United States and who wish to enlist the Gospel of Luke “as a conversation partner with the hope that it would prove to be an insightful and challenging interlocutor, perhaps offering a vision for society that is more just and humane.” He raises, however, many interpretive problems, not only owing to him stressing ambiguity in the meaning of parables and texts, but also due to him premising inconsistence between Luke’s Gospel and the narrative. 24 From the survey of wealth and possessions in Luke’s Gospel and Acts, we can take up some general conclusions: First, it is assumed that Luke’s community at least embraced both wealthy and poor members together, but Luke primarily addressed the wealthy rather than the poor. Along this line, Luke indeed cautions the rich about the dangers of material possessions, and urges the rich to use their possessions wisely, such as giving generously alms to those in need. In a sense, Luke’s admonition and warning chiefly toward the rich are thought to be inevitable, since the poor are in the condition of enervation which prevents them from doing anything for themselves, but also for others. Second, Luke, as we have seen, nowhere shows contempt toward the rich, nor praises for the poor. Rather, Luke’s criticism of the rich, contain a challenge and the possibility of salvation, in that it may give rise to repentance on the part of the rich. At the same time, they are urged to be generous with their material 24. Metzger, Consumption and Wealth in Luke’s Travel Narrative, especially 25-61, 169, 180-84. 171
possessions and give alms to the poor, although they are not required to forsake everything. Luke never made a comment to the effect that poverty as such, as Cynic philosopher’s practices, is an ideal, nor did Luke promote poverty as an ascetic ideal. 25 Rather, the poor are indeed fed and filled in a practical manner by Jesus and the early church. Finally, such teaching about wealth and possessions, to some extent, would implicitly have functioned as a harsh criticism and challenge against the social system of reciprocity of the time. Given the fact that at that time wealth was intricately woven with standing, power and social privilege, to share their wealth with someone without any expectation of return would have been a radical challenge to sharing their social privileges with the poor, shaking the roots of the social system. The conclusion, therefore, is that the theme of wealth and possessions is one of the major theological themes of the Lukan parables, and is in congruence with the theme of wealth and possessions of Luke’s theology. 25. For an ascetic view concerning wealth and possessions, see S.R. Garrett, “Beloved Physician of the Soul? Luke as Advocate for Ascetic Practice,” in ed., L.E. Vaage and V.L. Wimbush, Asceticism and the New Testament (London: Routledge, 1999), 71-96. 172
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possessions and give alms to <strong>the</strong> poor, although <strong>the</strong>y are not required to forsake everyth<strong>in</strong>g.<br />
Luke never made a comment to <strong>the</strong> effect that poverty as such, as Cynic philosopher’s<br />
practices, is an ideal, nor did Luke promote poverty as an ascetic ideal. 25<br />
Ra<strong>the</strong>r, <strong>the</strong> poor are<br />
<strong>in</strong>deed fed and filled <strong>in</strong> a practical manner by Jesus and <strong>the</strong> early church. F<strong>in</strong>ally, such<br />
teach<strong>in</strong>g about wealth and possessions, to some extent, would implicitly have functioned as a<br />
harsh criticism and challenge aga<strong>in</strong>st <strong>the</strong> social system <strong>of</strong> reciprocity <strong>of</strong> <strong>the</strong> time. Given <strong>the</strong><br />
fact that at that time wealth was <strong>in</strong>tricately woven with stand<strong>in</strong>g, power and social privilege,<br />
to share <strong>the</strong>ir wealth with someone without any expectation <strong>of</strong> return would have been a<br />
radical challenge to shar<strong>in</strong>g <strong>the</strong>ir social privileges with <strong>the</strong> poor, shak<strong>in</strong>g <strong>the</strong> roots <strong>of</strong> <strong>the</strong><br />
social system.<br />
The conclusion, <strong>the</strong>refore, is that <strong>the</strong> <strong>the</strong>me <strong>of</strong> wealth and possessions is one <strong>of</strong> <strong>the</strong> major<br />
<strong>the</strong>ological <strong>the</strong>mes <strong>of</strong> <strong>the</strong> Lukan <strong>parables</strong>, and is <strong>in</strong> congruence with <strong>the</strong> <strong>the</strong>me <strong>of</strong> wealth and<br />
possessions <strong>of</strong> Luke’s <strong>the</strong>ology.<br />
25. For an ascetic view concern<strong>in</strong>g wealth and possessions, see S.R. Garrett, “Beloved Physician <strong>of</strong> <strong>the</strong> Soul?<br />
Luke as Advocate for Ascetic Practice,” <strong>in</strong> ed., L.E. Vaage and V.L. Wimbush, Asceticism and <strong>the</strong> New<br />
Testament (London: Routledge, 1999), 71-96.<br />
172
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