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The Gospel of Luke expresses particular concern for the poor as the subjects of Jesus' compassion and ministry. In Luke's version of the Beatitudes, the poor are blessed as the inheritors of God's kingdom (Luke 6:20), [34] even as the corresponding curses are pronounced to the rich (Luke 6:24–26). [35]
In Mark 12:40 [11] and Luke 20:47, [12] Jesus accuses the Temple authorities of thieving and, in this instance, names poor widows as their victims, going on to provide evidence of this in Mark 12:42 [13] and Luke 21:2. [14] Dove sellers were selling doves to be sacrificed by the poor, specifically by women, who could not afford grander sacrifices.
Sophiologists interpreted Jesus' homelessness as the homelessness of Sophia. [9] New Monastic writer Shane Claiborne refers to Jesus as "the homeless rabbi". [10] Catholic theologian Rosemary Radford Ruether discusses Jesus' homelessness in relation to the concept of kenosis, the voluntary renunciation of power in order to submit to the will of God. [11]
The doctrine of the absolute poverty of Christ was a teaching associated with the Franciscan order of friars, particularly prominent between 1210 and 1323. The key tenet of the doctrine of absolute poverty was that Christ and the apostles had no property, whether individually or shared.
Jesus and the rich young man (also called Jesus and the rich ruler) is an episode in the life of Jesus recounted in the Gospel of Matthew 19:16–30, the Gospel of Mark 10:17–31 and the Gospel of Luke 18:18–30 in the New Testament. It deals with eternal life [1] [2] and the world to come. [3]
Specifically, Thurman emphasizes the fact that “Jesus was a poor Jew” (7). [1] Thurman explains the options of survival Jesus witnessed his people living in under the oppression of the Roman Empire. Thurman outlines three options: two forms of non-resistance and one form of resistance.
The "preferential option for the poor" refers to a trend throughout the Bible, of priority being given to the well-being of the poor and powerless of society in the teachings and commands of God as well as the prophets and other righteous people. Jesus taught that on the Day of Judgment, God will ask what each person did to help the poor and ...
Luke 6:20 simply has "blessed are the poor"; that Matthew adds "in spirit" is seen to be of great consequence. The phrase does not appear in the Old Testament, but Psalm 34:18 comes close. [6] The phrase "poor in spirit" occurs in the Dead Sea Scrolls, and seems to have been an important notion to the Qumran community.
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