Give us this day our daily bread:

Abstract

In the given economic instability, poverty, and struggle of individual for life - existence, people in all aspects of society have the difficulty to link their faith on God to every bread they eat. Bread represents the material components that oftentimes dominate the motivation of all human endeavors and influence the pursuit of human behavior. The phrase "Give us this day our daily bread." becomes the passion of the Filipino people now a days and the object of commotion in the Jewish society during the time of Jesus However, this extreme devotion for personal and corporate material sufficiency in the present world of Hunger and Poverty must he purified by another saying of Jesus, “Man does not live by bread alone . . ( Lk. 4:4)"Looking for a vivid clarification to the above predicament, the thesis writer ventures to relate Christology to Economy in the light of the Luke ' s Gospel. This study focuses on Jesus’ reaction and attitude related to the economic life of his earthly parents, the power groups, and the marginalized Jewish people in Palestine. The author also examines the economic principles of Jesus and the economic essence of the Good News to His movement during the public ministry. The Jews were well-oriented about the provision and intervention of God in their everyday material needs. In fact, they observed a theocratic form of government because their nation was established through the covenant with God. Their strict observance of the Law of God through the leadership of Prophet Moses was not isolated from their socio- economic life. Tribute and taxation became a big issue both in the religious and political arena of their times. The Roman occupation of Palestine did not only threaten their faith and fate. But first and foremost, if deprived them of their natural and economic resources which led the majority of them to poverty, beggary, and banditry. In the highlight of the Jewish history, they considered imperialism as a direct violation of the First Commandment of God. l or them, colonization was inconsistent with the realization of the Year of the Lord Lk. 4:19) - the imminent actualization of the shalom. The Gospel of Luke presented Jesus as the implementer of new form of economy which is consistent with the essence of the Jubilee Year and the material aspect of the kingdom of God. Luke- the evangelist described the economic principles, teachings, and practices of Jesus as the immediate solution to the major socio-economic and political issues during that time. It was interpreted by the religious authorities and political leaders as an act of seduction against Roman’s economic and foreign policy. Jesus preferential for the poor and marginalized people of the land gave Him a mark as one among their national revolutionists. However, Luke maintained the view that Jesus did not agree with the principle of arm struggle as the only mean to achieve socio-economic reforms, for him, Jesus inaugurated the existence of borderless community through His movement where everyone who is willing to repent and to become His disciple is welcome. In this Gospel, Luke recorded many historical accounts related to the socio- economic and political condition of the Jews that were directly challenged by Jesus. He elaborated the economic background of Jesus and his parents as in the lineage of the 1Anawin the economic principles of Jesus were both counter-culture and pragmatic in nature. Many crowds and members of the local elite were attached to join in Jesus’ movement because they found his economic principles and programs as nationalistic, pro-masses, humanitarian, and egalitarian. Indeed, no doubt that Jesus' economic principles and programs were very effective and successful so that even though he was not with his disciples (because of his ascension), still Jesus’ movement continued to live with that economic principles and growing in its membership as of these days (Acts 6:11ff). The economic principles of Jesus actualized the given provision of God in the Scriptures about how the people of God will live economically and materially especially on the most crucial stage of the socio-economic condition of those people who remained faithful to their covenant with God. It served as a viable paradigm for those who want to make a great difference to the economic life of others. And in his encounter with the power groups, Jesus stood among them as prophet, priest and servant of God. He ministered and taught them to live within the economics of God’s kingdom where everyone served as brother, friend, and good neighbor to each other. Moreover, the marginalized and disinherited of the land found him as their champion and Messiah who challenged the governance of the Romans and rebuked the inconsistence administration of the ruling elite. The historical and biblical findings helped the thesis writer in making his theological reflections as something relevant and commendable for the present government, Christian churches, and Ministers of God. His Christological study would like to break the dividing line between Theology and Economy, between Materialism and Spirituality which only law theologians have enough courage and wisdom to pursue. It is also the deepest prayer of the author that his theological reflections and findings will inspire and convince every reader to live within the economic principles of Jesus and become his powerful agent in creating the kind of economy (economic life) wherein everyone can enjoy, share and live in the true spirit of egalitarianism and brotherhood amidst the existing life difficulties and differences.