No abstract

The article presented a panegyric reading of the Sermon on the Plain (Lk 6:20–49) in the Malawian context. It observed that, unlike its Matthean counterpart (Mt 5–7), the Sermon holds an insignificant place in African hermeneutics. Based on the Sermon’s structure and content the article proposed the Greco-Roman panegyric, whose function was to inculcate commonly held values, as a framework for reading of the Sermon. It argued that when read in its original context as a Greco-Roman panegyric, the Sermon’s radical stance on poverty and riches had significant implications for African and Malawian socio-economic realities. It brought into light the complicated relationships between the poor and rich both among Luke’s original audience and the contemporary Malawian context. The panegyric reading of the Sermon also had a significant bearing on the application of the ubuntu philosophy in socio-economic interrelationships in Malawi. The article posited that the socio-economic inequalities in Malawi caused by corrupt, cronyism and nepotism not only challenge the majority Christian status of the nation but also the foundations of the African values of ubuntu. As a panegyric, the Sermon therefore challenges Malawian Christians to rethink their values and the relationship between the rich and the poor.Contribution: The article provides a new perspective to the interpretation of the Sermon on the Plain in African context. Against the background of its apparent neglect in African hermeneutics, the article underscores the relevance of the Sermon on the Plain to -socio-economic discourse in Malawi in particular and Africa in general.

This article offers a reading of the parable of the Dishonest Steward from the perspective of Greco-Roman status concern. It observes that the parable has a long and complicated history of interpretation. The different approaches in the reading of the parable reveal the unresolved quest in scholarship to establish a reading of the parable that takes into account both the steward’s act of generosity towards his master’s debtors and the praise that follows this action. This article proposes the Greco-Roman status concern as a framework for understanding the meaning of the parable in its original context. Status concern was the spirit of tenacity in maintaining one’s status and honour against all odds characteristic of Greco-Roman honour and shame culture. The article argues that when the parable is read within its literary context, it reveals that at the heart of Jesus’ message in the parable is the theme of persistence as an attribute of authentic discipleship. This understanding of the parable resonates with the entrenched Greco-Roman spirit of status concern. The interpretation would also have been relevant to Luke’s Greco-Roman auditors living on the periphery of the Greco-Roman culture with the constant pressures to conform to the ethos of the larger social context. The steward’s resolve to maintain his status even in the most difficult circumstances provided a paradigm for those Christ-followers to remain steadfast in the faith against all odds.Contribution: The article presents an alternative interpretation of the parable of the Dishonest Steward. By proposing status concern as an interpretative framework, it offers both new insights into the socio-economic and socio-cultural realities of Luke’s world and the continuing evidence of the contribution of Greco-Roman world to the development of the New Testament texts.

This article argues that Luke’s characterisation of Zechariah and the other ordinary priests in Acts 6:7 represents the most striking characterisation of the priesthood in the Gospels. This positive depiction, seen against the generally stereotypical image of chief priests in the Gospels, makes Zechariah’s image that of a model priest. Such characterisation demonstrates that despite Jewish hostility towards early Christianity, not all Jewish priests were against early Christianity. Through this, the article presents a fascinating and obscure dimension of the Jewish priesthood and, therefore, helps uncover the hidden voices in the gospels’ representation of Jewish priesthood.