SPIRITUAL LANDSCAPE: IMAGES OF THE SPIRITUAL LIFE IN THE GOSPEL OF LUKE

Written by James L. Resseguie Reviewed By Frank Z. Kovács

In the first line of his preface, Resseguie concisely presents the thesis of his book ‘… Luke uses the physical, social, and economic landscapes of the Gospel to develop and elaborate the contours of the spiritual life’ (ix).

Leaning heavily, although not exclusively, on narrative criticism throughout, Resseguie argues that Christian spirituality in Luke’s Gospel, ‘is expressed most clearly in the ordinary world: eating with outcasts and the abject marginalised, giving away possessions to those who have little or none, following Jesus on the difficult road of discipleship, and resisting the lure of hyper consumerism and immoderate consumption. Spirituality is part and parcel of everyday life: what we wear, with whom we eat, how we spend our money, and what we do with our time’ (2–3). Three characteristics define this conception, writes Resseguie: the journey, the inseparability of material and spiritual decisions, and thirdly, the struggle to know and fulfil God’s will chiefly by prayer.

Six chapters discuss: topography, journeys, families and households, meals, clothing and lastly consumption.

Chapter one argues that topography, namely, the Jordan, the lake, the desert and the mountain, as physical landscapes, all mirror spiritual landscapes. Supporting scripture texts are thoughtfully examined, yet now and then a few of Resseguie’s observations seem to border on conjecture. For example, Luke 22:39–45, ‘the disciples follow Jesus up the mountain literally, but Luke certainly intends the figurative sense: they are to follow his example in intense, resolute prayer’ (24). In this case, the purpose of solitude and privacy seems to fit best the intent of the text rather than an exaggerated symbolism for an aspect of discipleship.

Chapter two describes the journey to Emmaus and to Jerusalem as the, ‘itinerary of spiritual formation’ (29). The disciples traveling to Emmaus are awoken to their, ‘false expectations’ (34), by God’s ‘clarifying word and clarifying action’ (32), and their, ‘eyes are opened to God’s working ways in the world’ (30). The journey to Jerusalem, during which Jesus leads a new Israel to the promised land, the kingdom of God, develops the itinerary of brokenness: the attachments and accoutrements of this life wane in importance to the decision to follow Jesus’ (34). This chapter is a highlight of the book.

In chapter three he claims that social units of family and household, specifically slaves, children and widows, are respectively for Luke models of integrity, spiritual formation and uncommon strength and persistence. Chapter four examines the ‘Spirituality of Hospitality’: ‘Whom we do or not eat with … implies acceptance [or rejection] of their social values’ (85). When commenting on Luke 22:14–23, the Last Supper, Resseguie is unclear with respect to the meaning of Christ’s words and to Luke’s theology of Christ’s sacrifice.

Chapters five and six deal with clothing and consumption. For Luke, ‘clothing marks important transitions in the spiritual life’ (99) as well spiritual state, while the parable of the rich farmer of Luke 12 shows that, ‘In the vicious cycle of accumulation and consumption there was no room for God’ (114). Yet, Zacchaeus’ narrative shows that life is found in ‘the dispossession of his abundance’ (114). Chapter six contains a lively and cutting criticism of contemporary consumerism. Sadly, this chapter is weakened by incomplete treatment of the accounts of Zacchaeus, and the Rich Ruler.

Resseguie has a tendency to put a greater burden on the text than it can bear. Also, the images of spiritual life could have been presented in greater dimensionality if deliberate connections to theological motifs would have been traced. Nonetheless, Resseguie’s work is extremely useful. Even though ‘Spiritual Landscape’ does not quite make sturdy connections to Luke’s main theological structure, the work is a commendable compilation of Lukan thought on nascent Christian spirituality.


Frank Z. Kovács

Haddington House School of Theology