El material constructivo vegetal en fase

As discussed in Chapter 1 (§ 1.4.1), the scope of the dissertation is limited in several ways: exegesis of key pericopes will be limited to the Lukan prophetic discourse with Jerusalem as location. This is to say that key focal pericopes should be discourses — which is defined as those passages that orders the concerns of the Jesus movement through language (Malina 2001: Chapter 2 [Kindle edition]). Furthermore, these discourses should be prophetic in nature. As defined in Chapter 1 (§ 1.4.1.4),

the focus on “prophetic” for the purposes of this dissertation is in the line of social prophets in early Roman Palestine.

That implies that such discourse should contain one of more of the following focal areas: the selected discourse should be an appeal to the basic need of the peasantry for liberation from socio-political injustice; or serve as a rallying call to mobilise popular movements to seek societal change; or state an ideology and agenda for societal reform in order to bring about an alternative society which would bring about justice for the peasantry; or refer back to earlier Israelite tradition such as the Exodus, Conquest and Prophets in the context of providing an alternative and just society. Lastly, selected Lukan prophetic discourses should have Jerusalem as narrative location, which allows for pericopes from Luke 19:11–24:53.

When the model of influence of Roman imperialism on social conflict in early Roman Palestine (Jacobs 2013), as well as the criteria of examining prophetic discourse, is applied to the scope of the dissertation, the following pericopes will be of chief exegetical importance.

• As critique of elite Judean politics: The parable of the Throne Claimant (Lk 19:11–27)

• As critique of elite Judean culture: The Destruction of the Temple (Lk 21:1– 37)

• As critique of elite Judean economics: The Question of paying Tribute (Lk 20:19–25)

• As critique of elite Judean religion: The Authority of Jesus challenged (Lk 20:1–19)

All these passages convey the escalating conflict between the Judean elite in Jerusalem, and can be construed as Luke’s critique of the ideology of the Jerusalem elite. Therefore, the pericopes are examined in a particular sequence. This sequence reflects the social hierarchy of ideologies according to elite interest (via the model of influence of Roman imperialism on social conflict in early Roman Palestine [Jacobs 2013]). This sequence determines the order of the chapters (Chapter 4–7). The

question then arises how Luke portrays the alternative ideology and practices that the Jesus movement proposes in the face of the social realities of early Roman Palestine. Here the passage of the Last Supper becomes instructive as a new prophetic ortholoquy33 _{among the Jesus movement (Lk 22:7–38).}

In other words, the narrative structure of Luke allows for an interplay between their heteroloquy against the Judean elite in Luke 19:11–21:37, and a proposed new ortholoquy of the Jesus movement in Luke 22:7–38. Luke 19:11–21:37 criticises the dominant ideology of the Judean elite, and an alternative ideology is presented in the Last Supper (Lk 22:7–38). This exegetical outline will be incorporated in the dissertation by examining in Chapter 4–7 the passages of critique (heteroloquy) as presented by Luke. In these chapters the particular social domain of the model of the influence of Roman imperialism on social conflict in early Roman Palestine (Jacobs 2013) will be presented in more detail, the fit of the model and the particular pericope will be explored, and socio-rhetorical exegesis of the particular pericope will be done. In Chapter 8 the vision of the alternative society, by means of the new Lukan ortholoquy of the Last Supper (Lk 22:7–38) will be exegeted by means of the socio- rhetorical method.

Lastly, the passages of Acts 1–7 will be compared to the key findings of Chapter 4– 8. As explained in Chapter 1 (§1.4.1.5), the purpose of this is to compare the orthopraxis of the early Jerusalem church (as described by Luke) to the Lukan prophetic discourse. The key findings of the exegesis in Chapters 4–8 will therefore be compared to the social patterns practised by the early Jerusalem church in Acts 1–7. It should be noted that the aim of Chapter 9 is not to draw a correlation between Lukan prophetic discourse in Jerusalem and the praxis of the early church; to

33 _{The definition of discourse (as well as the social function of discourse) of Malina is}

followed in this dissertation (§ 1.4.1.3) Ortholoquy is the discourse that stems from the dominant ideologies of a society or social group. The purpose of ortholoquy is to re-affirm the prevailing ideology, and encourage social patterns of behaviour that reinforces the dominant ideology (this is called orthopraxis). However, as predicted by the social conflict theory, other ideologies compete for dominance within society or a social group. This alternative ideology leads to a discourse that can be termed “heteroloquy”. Heteroloquy aims to unsettle and disturb the dominant ideology. “Heteroloquy is dissidence; heteroloquy is subversiveness” (Malina 2001: Chapter 2 [Kindle edition]).

conflate text and reality. Rather the praxis of the early Jerusalem church, as presented in Acts, is applied as a test to the key findings of Chapters 4–8. This will either strengthen the key findings, or weaken it. Finally, Chapter 9 will give a summary and proposed conclusion in answer to the research question.

The layout of the following chapters will therefore be as follows: Chapter 4 will contain a discussion of Lukan prophetic discourse and politics in early Roman Palestine, with a focus on the parable of the Throne Claimant in Luke 19:11–27. Chapter 5 will contain a discussion of Lukan prophetic discourse and culture in early Roman Palestine, with a focus on the discourse on the Destruction of the Temple in Luke 21:1–37. Chapter 6 will contain a discussion of Lukan prophetic discourse and economics in early Roman Palestine, with a focus on the discourse on the Question of paying Tribute in Luke 20:19–25. Chapter 7 will contain a discussion of Lukan prophetic discourse and religion in early Roman Palestine, with a focus on the discourse of the Authority of Jesus challenged (Lk 20:1–19). All these chapters will mostly be examining the Lukan critique (heteroloquy) on the Jerusalem elite. Chapter 8 will then examine the proposed solutions (new ortholoquy) given by the Luke in the discourse of the Last Supper (Lk 22:7–38). Chapter 9 will examine the orthopraxis of the early Jerusalem church in Acts 1–7. Comparisons will be made with the key findings of Chapters 4–8. Should the discourse (of Luke) and praxis (of Acts) compare well, it strengthens the arguments of the dissertation. Lastly, Chapter 9 will offer a summary and conclusion to the findings of the dissertation.

CHAPTER 4: LUKAN PROPHETIC DISCOURSE AND POLITICS IN EARLY