Transformation of Society from Industrial to Technology-based
As the name suggests, the chapter highlights certain changes that has been witnessed with the passage of time, one of the prominent changes being the transformation of the industrial society into a technology based society. The chapter mentions the age old tradition action must not be rash, they must be executed after proper knowledge and understanding; it demands justification for considering that ‘knowing’ and ‘doing’ are interrelated (Brown, 1984). The article further states that inaction too implies consent towards any wrong action. However, the Christians are re-constructing the above-mentioned notion; they now believe in the fact that helping the poor and standing by the side of the oppressed must be done prior to thinking and gathering noble and pious knowledge. It is believed that thought must come after action, in order to iomprove future work. The narration connects this temperament with a passage from Luke.
This Gospel [Luke 24: 13-35] was composed toward the concluding part of the first century (Liefeld & Pao, 2017). At that point, the majority of the church was made out of Christians who had not seen Christ in the tissue. This story associates them with Christ, who is still uncovered through the perusing and translation of sacred text and the ‘Lord’s Supper’. Later devotees are not in a disadvantageous position since they have not visualized Jesus. This story echoes the account of the holy messengers’ emergence to Abraham and Sarah at Mamre. In the two stories, the hosts neglect to perceive the essentialness of their visitors, yet extend hospitality in any case. In the two stories, hospitality prompts disclosure and further leads to blessing. This story includes exceedingly ceremonial dialect (Francis & Sion, 2016). The risen Christ is uncovered through the recounting of the story, the elucidation of sacred writing, and the ‘breaking of bread’.
The article suggests that the Bible demonstrates many a things about the poor (Brown, 1984). At times, it appears that The sacred Bible concentrates so much on the poor that it almost neglects people belonging to any other strata. Nevertheless, as the poor invite a lot of attention in the pages of the pious book, the rich usurps all the power of the church and usually control its’ functions. Due to this possession of power the ‘non-poor’ people have occupied the position of the interpreters of the Bible and have successfully suppressed the clauses dealing with the poor or have moulded and interpreted them according to their own convenience (one such adaptation is the poverty of spirit which is not concerned about material possessions). These manipulated interpretations does not hinder the ‘outer life’ of the rich people. The story of Nazareth consists of an explicit speech, delivered by Jesus, on the way in which teachings are ‘spiritualized’. The teachings of Luke 4: 16-30 suggests that rather than devoting oneself into pious activities, one must lend more priority to the activities, which are likely to help those people, who are in spiritual or physical need (Meyer, 2016). One should walk straight into and through the diverted throng in total inconsistency, to be the one happy located individual who is showing signs of content spirit. By completely recognizing God’s beauty like ‘Elijah’s widow’ or ‘Naaman’, somebody in the throng might visualize Jesus inside and perceive how they should be.
Connection between Thought and Action in the Bible
The present article attests to the fact that the parable of the good Samaritan is the most widely known narrative, uttered by Jesus Christ, the son of God. However, the popularity of the story sometimes has a negative effect, as the people take the narrative for granted and fail to discover a new and promising aspect of this particular story (Brown, 1984). Nevertheless, the third world countries has castigated the conventional approach to Bible and this story in particular and has got involved in the process of discovering new ways to deal with this scripture. The story present in Luke10: 25-37 is believed to be a story, which serves to answer a question. The third world interpretations further point out that in the course of the narrative the queries alter and consequently the answer too undergoes modification. The discussed passage alters the interpretations and definitions of ‘neighbourliness’ and ‘neighbour’ as well.
The illustration of the Good Samaritan is a narration by Jesus in Luke 10:25– 37 (O’Toole, 2016). The story is about an voyager whose dress has been stripped off, striked, and left almost dead close by the road. Firstly a priest and thereafter a Levite stops by, however both of them keep away from that person. Lastly, a Samaritan, by chance comes across the voyager. Jews and Samaritans highly detested each other, yet the Samaritan helped the injured person. Jesus Christ is illustrated as recommending the depiction because of the inquisitiveness of a legal counselor, “And who is my neighbor?”. Accordingly, Christ narrates this anecdote, the conclusion of this narrative is that the neighbor stature in this story is that person who demonstrates sympathy towards the injured man, which is the Samaritan. A few Christians, for example, Augustine, have deciphered the anecdote figuratively, with the Samaritan relating to Jesus Christ, who rescues the evil soul. Others, notwithstanding, rebate this purposeful anecdote as irrelevant to the story’s unique significance and see the illustration as embodying the morals of Jesus.
In “Unexpected News: Reading the Bible with Third World Eyes”, Robert McAfee Brown analyzes ten scriptural messages through a new perspective (Brown, 1984). This book, in an interesting manner, deals with changes in each chapter, alongwith the biblical narration. The investigation of Brown deals with the fact that how reading of the Bible is reliant on people’s encounters and perspectives (Acuff, Spillane & Wolfgang, 2017). The author aims at comprehending how “third world Christians,” [the individuals who reside in poverty and are feeble] decipher the Bible (Groody, 2015). Author contends that by perusing the Bible in new ways, one can perceive more about different cultures and comprehend the moral messages in a new way. This book is to a greater extent a reverential investigation of the Bible through the eyes of individuals in the developing nations. This book challenges the normal Christian to reconsider customary understandings of sacred writing. Robert McAfee Brown composed this definitive book about Liberation Theology (Reitenauer et al., 2015). It expresses that the Christian confidence is not simply private, it is public and political too. This book is quite convincing, challenging and energizing. Brown’s composition is humorous yet compact. Brown concludes his work on a note of confession: he concedes he is as liable of avarice and carelessness as every other person might be. The book does not merely revolve around “liberation theology”, it is devotional in light of freedom of religious philosophy. Author incorporates entire sections of sacred writing for scrutiny
The book raises the issues such as- For what reason do Americans get so irritated about Capitalism and cash, it might be because their emotions are their treasures. The book draws attention to the fact that God of Bible despises ravenousness and rough individuals and nationalized superiority (Jinkins, 2015). Brown blends Marxism into the Bible, since people do not hear Scripture resounded from those for whom it was composed: poor people (Groody, 2016). The book also raises the debate that the affection for cash is the foundation of sin and if one cannot serve both God and nurture materialistic desires for what reason do they stick to cash. Robert McAfee Brown, who passed away in the year 2001, raised the major point that people are here to share their food and live in harmony, with the goal that everybody possesses considerable amount, and nobody has excessive (Brown, 1984).
References
Acuff, J. B., Spillane, S., & Wolfgang, C. N. (2017). Breaking Organizational Silence: Speaking Out for Human Rights in NAEA. Art Education, 70(4), 38-40.
Brown, R. M. (1984). Unexpected news: reading the Bible with Third World eyes. Westminster John Knox Press.
Francis, L. J., & Ap Sion, T. (2016). Empirical Theology and Biblical Hermeneutics: Exploring Lessons for Discipleship from the Road to Emmaus (Luke 24: 13-35). Journal of Empirical Theology, 29(1), 24-44.
Groody, D. G. (2015). Passing Over. International Review of mission, 104(1), 46-60.
Groody, D. G. (2016). Migration: A Theological Vision. In Intersections of Religion and Migration (pp. 225-240). Palgrave Macmillan, New York.
Jinkins, M. (2015). Invitation to Theology: A Guide to Study, Conversation & Practice. InterVarsity Press.
Liefeld, W. L., & Pao, D. W. (2017). Luke. Zondervan.
Meyer, E. E. (2016). Interpreting Luke with the Confession of Belhar. Scriptura, 72, 113-120.
O’Toole, R. F. (2016). The unity of Luke’s theology: an analysis of Luke-Acts. Wipf and Stock Publishers.
Reitenauer, V. L., Korzun, T., Lane, K., & Roberts, M. J. (2015). ” Contagious Co-Motion”: Student Voices on Being Change Agents. Metropolitan Universities, 26(3), 123-134.
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