The Spirit of the Lord is upon me because he has anointed me to preach good news to the poor. The Greek oikonomia is the compound word oikos - "house" in the sense of the community of those who live in it. Beneath the concrete material reality of the Roman Empire, Luke's household (oikos) discourse represents the construction of the economy that decides the life and death of people.
My reading of the Gospel of Luke and its economy comes from an East Asian global context where globalization becomes a new world order and creates its own rule and conception of scarcity. The country was one of the poorest countries in Asia until the 1960s and grew. During the latter part of the twentieth century, South Korea was ruled by a military dictatorship that served the Japanese Empire and then quickly turned to the US.
Within the textual world created by Luke and interpreted by his literary characters, the parables of the Rich Fool and the Great Supper most clearly demonstrate the colonial construct of economy. The Parable of the Prodigal confronts the problem of political economy, revealing at the same time the underlying motives that operate in the construct of political economy.
ECONOMY AS CONSTRUCT AND REPRESENTATION
In what follows, I will turn to the distinctive yet related issues that seem relevant to subsequent explorations of the economics of Luke's Gospel. It is widely recognized that South Korea is one of the most prominent developing countries in the world. From the point of view of developed countries, their recommendation is safe and sound.
Faced with such a closed system, how can any special privilege be assigned to the consciousness of the revolutionary "one", or "essential non-identity" (Adorno)68. 77 Nam-dong Suh sees Chang's life as the social biography of Korean Minjung. Through the bearer, a body of 'evil', the news of deliverance is spread as by a wild and stormy wind.
In particular, “the pattern [of the Prophet and the people] is the driving force behind the story. The review thus far has attempted to provide the scholarly framework regarding the representation of the realm and the politics of reading. How does the center view and treat the margins in light of its own view of the world.
131 Recent studies have produced a wealth of scientific knowledge about the nature and function of the household and the family in the Greco-Roman period.
ECONOMY AS IT STANDS
142 The dynamics of the economy and its systematic construction are embedded in the exchange of products, goods, services and people. Others argue that the rich man has not used his wealth well for the benefit of the poor. The fate of the rich man is situated in a place where the economy is currently under the empire.
The parable of the rich fool who builds extra barns serves as an indication of those problems with the cruel construct of political economy. In this way, the imperial regime and its officers took advantage of the people's hunger and the threat of starvation. Making reparations is a recognition and indictment of the system that is harmful to God's people.
However, his "life" is equivalent to stealing the life of others, the poor. He acquired wealth at the expense of the Others, by taking advantage of vulnerable peasants. His monologue "What shall I do...I will do it" is strikingly similar to the soliloquy of the.
Jesus connects the rich man's plan to 'eat, drink and be merry' with the harsh treatment of. In Luke's version of the Beatitudes, the poor are poor because the rich have made them poor. 178 In this respect, the silence of the rich man should be different from that of Lazarus in the parable of the rich man and Lazarus (16:19-31).
The economy as it stands in the Roman Empire becomes more complicated in the Parable of the Great Supper. The parable of the great meal represents a householder (oikodespotes) of wealth and property. The wealthy and the outcast groups stand in contrast to each other, as do their responses to the call of the Kingdom.
But they do not understand the seriousness of the banquet as well as of "the others".221. Both parables provide invaluable insight for our consideration of the pattern of economic relations in the empire.
ECONOMY AS IT RESISTS
Lucas's criticism of the concept of economics is clearest with regard to the paterfamilias. Luke's challenge to the colonial construction of the economy is also clear on the issue of the scarcity it creates. In this regard, one person's gain is not another's loss.
He finds himself in the context of peasants in debt to their creditor. Williams, “The Parable of the Unrighteous Steward (Luke xvi. 1-9): Notes on the Interpretation Suggested by Reverend R. With this question, I turn below to the question of God's justice and judgment in the parable of the Rich Man and Lazarus .
The rich man dwells inside, while Lazarus stands outside at the rich man's gate. Under the imperial economy, the rich man gained his place at the expense of the poor man, Lazarus. In the Israelite tradition, there is no doubt that the command of the law is at work.
For the audience, the rich man is clearly a counter-model, an illustration, clarification of the problem. 318 See Robert Sloan, The Favorable Year of The Lord: A Study of Jubilee Theology in the Gospel of Luke (Austin: Scholar Press, 1977). The rich man's obvious curses (rather than blessings) in the parable become the basis for an alternative economy to come to light.
In fact, it is the rich man, the patron of the imperial economy, who finds himself powerless. The parables of the prudent steward and the rich man and Lazarus represent an economy that is both material and transcendent. In Luke's Gospel, the political-economic (re)constructions of their time and place cannot be separated from the social (history) of the past as such.
In principle, Luke's view of economics (oikonomia) emerges both within (in relation to various Christian groups) and without (in relation to the Roman Empire), showing the limits of the binomial framework in the broader context of the Roman Empire exceeded. Rich. And they will know that I am YHWH!” The P Rearrangement of the plague stories in Exodus 7-11.
ECONOMY AS IT TRANSCENDS
CONCLUSION
As we have seen, Luke conveys, in and through such cultural, ideological, theological concerns and pursuits, a keen sense of the political economy. By engaging this line of inquiry into the text, I began my work of the (hi)stories of minjung to resolve the questions about the construct of political economy in Luke's oikos narrative. The purpose of this work was to contribute to current Lukan scholarship through intercultural interpretation with a focus on reading the Bible in an East Asian global space, with special emphasis on the construct of political economy.
It is dialogical because the reading acknowledges the others whose interpretations of the Bible we respect. As such, I have attempted to read the text of Luke in terms of the current cultural (con)text and also read such (con)text in terms of the text. This proclamation declares that the salvation of God is plain for all to see in contrast to the empty claims made by other gods and rulers that they are the saviors of the world.
Thirdly, Luke's recognition of poverty as a systematic construction has parallels in the institution of the Jubilee, which Jesus reads a part from the scroll of the prophet Isaiah (Isa. But at the same time he recognizes the demands of the traditions and understands the nature of God's salvation , Luke proposes the economy as it transcends From Imperial-Colonial Framework to Human Agency Regarding the instrumental role of human agency, Luke presents that which saves us from the power of the world that terrifies us and suppresses human vitality.
In this respect, Luke's genealogical presentation suggests that my existence is not entirely mine, since my life is already connected to the life of the Other(s): Life 'gives'. However, continued empowerment through gospel correction will serve as a condition for deliverance from the power of mammon and its destructive slavery. Therefore, minjung can be directly related to and grow out of irresistibly inspired beliefs that imagine a world that is not and engage in the practice of freedom.
Cassidy, Society and Politics in the Acts of the Apostles (Maryknoll, NY: Orbis Books, 1987); see also Jesus, Politics, and Society (Maryknoll, NY: Orbis Books, 1978). 343 Yong-sung Ahn, The Reign of God and Rome in Luke's Passion Narrative: An East Asian Global Perspective (Leiden; Boston: Brill, 2006); Steve Walton, "The State They Were in: Luke's View of the Roman Empire," in Rome in the Bible and the Early Church. So far, my reading of the Gospel has not occurred beyond perspective and contextualization.
