The Parable of the Rich Fool

I'm reading Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels by Kenneth E Bailey.  Something about his analysis of the parable of the rich fool (Luke 12:13-21, page 298) reminds me of this blog's main theme.

The rich fool is alone.  He has no-one to discuss his situation.  Furthermore he is a fool because he does not know he has a problem.  He stores his wealth in barns and believes this is all he needs.  He lacks family, servants and community.  It's not that he doesn't share; it is that he makes his decisions on his own.

His wealth has isolated him to the point where he has no-one else.  It is likely this would have been understood by Jesus' listeners.  Wealth of this type means he will have controlled more and more land.  He believes he is secure with these possessions.

The subtle point is his focus on possessions isolates him not only from humanity but also from God.  He does not understand that what he cannot take with him, is loaned to him.  Ultimately his wealth is not his own.

Bailey makes two points about this obsession with possessions which I think bear reproduction.

1. When the prophet Habakkuk wrote about the coming of the Chaldeans, the most alarming thing he could say about them was, "Their justice and self-worth proceed from themselves" (Hab 1:7).  What could be worse?  Habakkuk saw that the Chaldeans confessed no God of justice who could judge them and their cause.  Indeed, they alone decided what was just - and this disturbed the prophet deeply!
2. Another difficulty is that the person who fights for a just cause usually thinks that he or she is thereby a just person.  Everything such a person does in fighting for that cause usually becomes right in her or his own eyes.  Woe to those who fall under the sway of this kind of self-created justice.  This parable presents a new perspective on the cry for justice.  (Page 301, my numbering)

This type of behaviour is familiar; for example I could mention various types of vigilantism, especially where allegations of child abuse are involved, or the decision to involve Britain in the invasion of Iraq (and possibly some of the campaigns against it!).  The point is these activities are marked by the impossibility of engaging the self-righteous in meaningful dialogue.

I have argued in this blog, the key is openness to dialogue, the ability to set aside the urgency of self-preservation and to allow solutions to problems to emerge from conversations. 

The genius of ecumenism is the openness of churches to conversation across their divisions; a recognition that no tradition is alone and all are needed.  With two billion members, the Roman Catholic Church does not need other churches.  But the reality is churches in many places are in a minority and struggle to hear the word of God in inhospitable places.

Another place I encounter self-righteous behaviour is in conversations between Christians and atheists.  Too often the same attitudes that have led to divisions between Christians are on display thus: 'I have the truth and cannot be persuaded that one small part of it can possibly be wrong'. 

As soon as we arrive at this place, we are on our own.  Neither human beings nor God can reach the person who is right.  It matters not if their power is based on wealth or absolute truth.  To close down conversation is to polarise belief and to turn our backs on faith.  We can never overcome our differences until we are open to conversation with others.