Luke's teachings on wealth, poverty, and Christian devotion

Gospel of Luke and Wealth

No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.

You cannot serve God and mammon"

Jesus (Luke 16:10, NKJV).

The Testament of Judah (perceived to be second century BC) asserts that the love of money makes the one who possesses that "desire" to go out of his mind. Arland J. Hultgren, Professor of New Testament at Luther Northwestern Theological Seminary, St. Paul, stresses in the book, the Parables of Jesus: A Commentary, that the actions of the rich man Jesus identified as a fool because he choose to be rich rather than to be rich toward God, recorded in Luke 12:16-21 not only reflect idolatry but also practical atheism, recognized in Jewish tradition. The Testament of Judah also states that the "love of money leads to idolatry,' for those who are led astray by such love 'designated as god's those who are not gods'" (Hultgren 108). Paul warns in 1 Timothy 6:10: the love of money, not money, riches or wealth, "is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows" (Blue Letter Bible, NKJV). The Bible, the writer asserts, does not condemn a person for being rich, albeit. What does comprise a wrong, the Bible warns, includes the love of riches, money or wealth as well as putting riches before God.

Thesis

During the paper, as the writer addresses the research question: Can Christians be wealthy?, the researcher considers two historically diverse entities, St. Francis of Assisi and the Granger Community Church Granger, Indiana. In the Sermon on St. Francis and Christian Poverty, the Gospel of Luke and Wealth, Julie Greenan purports that St. Francis of Assisi chose to live a life of poverty and "had no programme for political or social reform. He simply sought to follow Christ and to love others…" (Greenan 2). The newspaper article, "Popular culture helps put people in the pews," quotes Rev. Mark Beeson, the pastor of Granger Community Church, to explain that the mega church uses its wealth to cater to people who do not typically attend church. In consideration of both St. Francis and Granger Community Church, the writer asserts that whether or not Christians are wealthy, middle class or poor does not contribute to their status of "being" a Christian, but rather who or what they choose to love and serve; whether God or money.

Critical Reflection

In the book, the teachings of Jesus concerning wealth, Gerald Dirk Heuver reminds readers that the primary principle of the Old Testament's teaching regarding property or wealth is that everything ultimately belongs to God. As Psalm 24: 1 states: "The earth is the LORD's, and all its fullness, the world and those who dwell therein" (NKJV Blue Letter Bible). Jesus also related the principle of divine ownership when he told the parable of the unjust steward" (146), Heuver notes, recounting Luke to remind readers that a person who is unfaithful or faithful with a little will also be unfaithful or faithful in much. As the quote from Luke 16:10 notes, however, no individual can serve two masters. Ultimately, whether rich or poor, he/she must decide whether to serve God or money.

The Life of Jesus in Luke

Craig G. Bartholomew, Joel B. Green and Anthony C. Thiselton (2005) assert in the book, Reading Luke: Interpretation, reflection, formation, that throughout the book of Luke, Jesus shows great compassion for the poor and the needy. "Jesus opens His ministry with the words 'The Spirit of the Lord is on Me, because He has anointed me to preach good news to the poor,' Luke 4:18" (245). Jesus' concern for the poor continues throughout the gospel. Throughout the book of Luke, Jesus focuses his attention on four separate classes of individuals including the poor, Samaritans, tax collectors and women.

Unlike some other authors in the Bible, Luke demonstrates a positive outlook, tolerance and treatment towards Samaritans and tax collectors. Bartholomew, Green and Thiselton (2005) explain that "Jesus' association with women was a 'stunning crossing of a social and religious barrier in the patriarchal society of his day'" (p. 245). Throughout the Book of Luke, Luke also shows great compassion and interest to economic issues, including the wealthy and those individuals living in poverty. Luke 1:53 relates an example of this: "He has filled the hungry with good things, and the rich He has sent away empty" (NKJV). Luke 6:20, 24, also records: "Then He lifted up His eyes toward His disciples, and said: "Blessed are you poor, for yours is the kingdom of God," (Luke 6:20, NKJV) and "But woe to you who are rich, for you have received your consolation" (Luke 6:24, NKJV).

Luke also tells the story of the rich fool in Luke 12:16-21 and in chapter 16:19-31 rekates story of Zacchaeus and the rich fool. In the Book of Luke, the author refers to the poor as being disadvantaged individuals, those who experience despair, including the blind, the lepers, and the maimed. Luke also refers to the poor as being impoverished of dignity, health, selfhood and sight. Also, according to Luke, the "poor" may fall under a spiritual category, referring to individuals who are committed and humble and depend solely on God (Bartholomew, Green and Thiselton).

Because Jesus ministry had no boundaries, Luke wrote that the church should also have no boundaries and should include the rich and the poor. One of Luke's greatest desires may have been for the church to include the rich and the poor. Bartholomew, Green and Thiselton (2005) assert that "Luke tells the story of Jesus to address this tension and to foster 'solidarity between rich, respected Christians and poor, despised Christians'" (246). Jesus also proclaimed a turnaround of the miserable outcome of those who were considered cast outs, the oppressed, and the unhealthy by asking the healthy and rich to share what they have with those who are victims of abuse, exploitation and heartbreaking circumstances. All throughout the book of Luke, the author asserts that the individuals who are respected and wealthy should be submissive to Jesus' message and the example He set for His disciples which includes economic justice, generosity, and unity between the rich and the poor.

Mega churches today, including Granger Community Church, are reaching out to both rich and poor individuals who may not have had the opportunity to hear the gospel of Christ. Some of these congregations may use popular music artist and performers to draw these individuals to hear the message of Jesus and how he died so that each person may possess eternal life. While Jesus lived on earth and preached throughout Israel, He associated with and preached to people in every social class, no matter their status. He did not discriminate against individuals because of their sins or social class. The senior pastor and staff as well as the congregation of Granger Community Church, even though a prime example of a mega church in the United States today, reach out to those in the community who need the salvation of Christ. The writer asserts that Jesus would not look down upon Granger Community Church for using popular music or reality television to drawn in individuals who typically would not venture into a traditional church. He would likely, instead, unless the church lost its love for him and began to love money encourage the church to continue its style of ministry.

The writer contends that Jesus would also likely affirm the ministry of St. Francis of Assisi. Both those who are rich and those who are poor would do well to remember what Jesus said regarding a Christian being rich: "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Luke 18:25 NKJV). The following words in Luke 18:27, nevertheless offer hope for those who are rich as well as the poor: "The things which are impossible with men are possible with God." This reassurance as well as the reminder in the quote starting the paper proves critical to religious thought and life today. No one, not matter their wealth or lack of money can serve God and money (Luke 16:10). Like St. Francis of Assisi and the Granger Community Church, each person and church has to choose whom or what to serve.