Reading Recent Readings of Issues of Wealth and Poverty in Luke and Acts

Phillips, Thomas

doi:10.1177/1476993x0300100207

Cited by 6 publications

(5 citation statements)

References 15 publications

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“…It is pertinent to note that there was class conflict between the poor and the rich in the community of Luke. The evidence in 1 Corinthians, shows social tensions which existed between these social classes (Philips 2003;Theissen 1982). Luke showed a keen interest in meals, perhaps because the social conflicts prevalent in his community.…”

Section: Social Issues In Luke's Community: Materials Possession As B...mentioning

confidence: 99%

“…The implication is that the poor who stayed in rural areas suffered because their counterparts, the rich people, did not render them help. The possession of land was a critical attribute for social identity and for one to earn respect in society (Philips, 2003). It should be mentioned that even though the poor possessed land, they were not respected because they remained poor.…”

Section: Social Issues In Luke's Community: Materials Possession As B...mentioning

confidence: 99%

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Re-reading Luke's community

Marevesa,

Mavengano-Marevesa

2022

STJ

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This article interrogates and examines the community of Luke and the ambivalence of the location, composition, and identity problematics issues through the Social Identity Complexity perspective (SIC hereafter). The fundamental questions which this article seeks to grapple with are: Was the community of Luke Corinth, Ephesus, or Antioch? Which social boundary markers were erected among the multiple and complex social groups within the community of Luke? The arguments in this article are framed by insights from the Social Identity Complexity Theory which was developed by Roccas and Brewer (2002). The SIC perspective is useful and relevant in re-reading and problematizing identity markers of the numerous social groups within the community of Luke. The article also explores a significant aspect of the troubled composition of the social groups in the community of Luke. This study established that there are multiple and complex social identity formations in Luke's community. Furthermore, the social identities of the members of the Lukan community were fluid, nuanced, and troubled, as highlighted in the discussion in this article.

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Section: Social Issues In Luke's Community: Materials Possession As B...mentioning

confidence: 99%

Section: Social Issues In Luke's Community: Materials Possession As B...mentioning

confidence: 99%

Re-reading Luke's community

Marevesa,

Mavengano-Marevesa

2022

STJ

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“…From a secular source, we learn about the case of Dio Chrysostom, a leader in Prusa, an ancient city of Greece. In Oratio, Dio described 5.For a contrary view, see Phillips (2001), Seccombe (1982).…”

Section: Patronage: a Dominant Social Relationship In The 1st-century Mediterranean Worldmentioning

confidence: 99%

Ancient patronage: A possible interpretative context for Luke 18:18–23?

Uwaegbute¹,

Odo²

2021

HTS Teologiese Studies / Theological Studies

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Against the conventional reading of Luke 18:18–23 as a micro-narrative that revolves around discipleship and the dangers of wealth with regard to inheriting the Kingdom of God, this article reads the text using patronage (and clientism) as a model. It argues that this micro-narrative also mirrors patronal relations in the 1st-century Roman Palestine through which a few elites exploited the majority poor. The description of the chief protagonist in the narrative as a ruler, who was also rich, by Luke casts him in a negative light as a patron who exploited the poor around him who were his clients. From this standpoint, it is therefore argued in the article that the strategy of the narrative is to encourage patrons to move from negative and balanced reciprocity to ‘general reciprocity’ in which giving to the poor without the desire to receive back dominates. This interpretation is still within the framework of the theology of wealth in the Gospel of Luke, which encourages ‘giving without the expectation to receive back’.Contribution: This article argues that the micro-narrative of Luke 18:18–23 mirrors patronal relations of 1st-century Palestine. From Luke’s description of rich ruler, the first hearers of Luke probably thought of him as a patron who exploited his clients, the poor. The call by Jesus to self-divesture therefore is a call for patrons to move beyond negative and balanced reciprocity to practice general reciprocity in which giving to the poor, without the want to receive back, dominates; this is social-scientific criticism of Luke 18:18–23 mostly neglected in Lukan scholarship.

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“…Dengan melakukan ini, ayat ini juga menjanjikan akan harta duniawi yang dapat menjadi berkenan di hadapan Allah (Phillips, 2001). Hal ini merujuk pada pengelolaan kekayaan yang dimiliki untuk kepentingan Allah, dengan menjadi berkat bagi orang lain yang membutuhkan melalui pengelolaan kekayaan yang Schnabel dalam bukunya mengatakan setidaknya ada dua hal yang ditekankan oleh Lukas pada bagian ini (2:41-47).…”

Section: Abstracunclassified

Filantropi Kristen: Respons Tubuh Kristus Dalam Mengatasi Kemiskinan Pada Masa Pandemi Covid-19 Berdasarkan Kisah Para Rasul 2:44-45

Rizaldy¹,

Thayeb²,

Sitompul³

2021

VxD

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Kemiskinan bukanlah persoalan baru dalam konteks kehidupan di Indonesia. Ironisnya, kemajuan zaman yang ada tidak berhasil mengatasi isu ekonomi ini. Terlihat dari angka kemiskinan yang kian bertambah, dan justru diperparah dengan kehadiran pandemi COVID-19. Untuk menyikapi isu ekonomi ini, kehidupan jemaat Kristen mula-mula menunjukkan keberhasilannya dalam mengatasi kemiskinan, yang dibuktikan dalam Kisah Para Rasul 2:44-45. Dengan demikian, artikel ini bertujuan untuk merumuskan suatu konsep yang disebut dengan Filantropi Kristen, sebagai solusi dalam menyikapi kesulitan ekonomi yang dialami masyarakat, khususnya dalam lingkungan Gereja. Sehingga secara kontekstual, penelitian ini bermanfaat untuk membuka perspektif individu dan Gereja dalam melihat, sekaligus menanggulanginya dengan menerapkan konsep Filantropi Kristen yang ditinjau dari perspektif Perjanjian Baru. Penelitian ini menggunakan metode kualitatif melalui kajian hermeneutika. Hasil penelitian menemukan bahwa konsep filantropi ini mendorong Gereja untuk merespons masalah perekonomian yang dialami dengan menjalankan pelayanan secara menyeluruh atau merata, baik pelayanan batiniah maupun lahiriah khususnya kepada kaum-kaum marginal.

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Reading Recent Readings of Issues of Wealth and Poverty in Luke and Acts

Cited by 6 publications

References 15 publications

Re-reading Luke's community

Re-reading Luke's community

Ancient patronage: A possible interpretative context for Luke 18:18–23?

Filantropi Kristen: Respons Tubuh Kristus Dalam Mengatasi Kemiskinan Pada Masa Pandemi Covid-19 Berdasarkan Kisah Para Rasul 2:44-45

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