Abstract
This article argues that failure of Jerusalem to accept or recognise its fortune (Lk 19:41�44) may be ascribed to a difference in expectations between the Temple rulers and the lowly, who interacted with Jesus at their level. At the outset, the kairos was anticipated and welcomed by the lowly, and throughout the two-part narrative the respective attitudes of the lowly and Temple rulers towards Jesus are contrasted, whilst conflict between Jesus and the latter culminated in the crucifixion. The problem as suggested by the narrative is that a highly political messianic programme may have been expected, whereas Jesus offered an individual and community empowerment as the content of God�s kairos. The article concludes that the content of a kairos is determined by the potential beneficiaries; its delivery vehicle and timing (kairos) are God�s prerogative, whereas the ability to recognise and accept it is predicated on a consensus among beneficiaries about the content. South Africa should learn from this if its National Development Plan is to become a reality.Intradisciplinary and/or interdisciplinary implications: This article employs insights from the narrative approach and Greek mythology to question the sterile approach to the kairos discourse. It introduces a new hermeneutical and epistemological paradigm that opens up possibilities for a developmental approach and sheds light on the behaviours of Jerusalem and the early Church. In the process, views from Biblical Studies, Hermeneutics and Church History are engaged.Keywords: Biblical Studies; Hermeneutics; Church History; Development Studies; Religion Studies
Highlights
The kairos of Luke’s two-part narrative originates among the lowly (Lk 1:46–55) and remains among the lowly to the end of Jesus’ earthly mission
An additional aim is to apply the results in the South African context
The question pursued is: will the approach of the Kairos Document assist the democratic South Africa to identify the tyche of the present context? This appears to be the dilemma facing today’s theologians of the kairos tradition
Summary
The kairos of Luke’s two-part narrative originates among the lowly (Lk 1:46–55) and remains among the lowly to the end of Jesus’ earthly mission. This is done in order to highlight the reason for the failure of Jerusalem (the seat of power) to perceive their kairos in the programme of Jesus among the lowly. My two-fold aim in this article is to read Luke’s story from the perspective of a narrative reading with the view to foregrounding the reason(s) for the rejection of Jesus’ otherwise developmental programme,1 as well as to reflect on why contemporary scholars continue to miss the link between a kairos and development.
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