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Back | 199 | Next reasoning is related to well-known cultural reasoning. Bruce J. Malina, John H. Elliott, and others propose that the meanings of God the Father emerge primarily from the social system of patronage and clientage in Mediterranean society.25 It is God's natural role to enter into patron-client contracts whereby he provides benefactions for various kinds of services his clients render to him. But a client must approach this patron in "lowliness" in order to receive the benefactions. A major stimulus for reconfiguring "God will forgive us our sins" into the petition "Forgive us our sins," then, appears to be the presence of the principle, "those who lower themselves will be exalted." This reasoning occurs inductively in Luke 18:13-14. Case. A tax collector lowers himself by standing afar, not lifting up his eyes to heaven, beating his breast and saying, "God, be merciful to me a sinner" (18:13). Result. The tax collector is justified (exalted) (18:14). Rule. All who exalt themselves will be lowered, and those who lower themselves will be exalted (18:14). Inductive reasoning that the tax collector's action brings forgiveness (justification) evokes the principle that God exalts those who lower themselves. The principle that "those who lower themselves are exalted" has widespread currency in Mediterranean culture.26 Thus, deductive application of this principle is readily available for use by any group within its environs. In Lukan reasoning, the principle by which the tax collector received the benefit of forgiveness can be expressed in these terms: Do not expect forgiveness on the basis of anything good you might have done, but "lower yourself," asking God for forgiveness simply on the basis of his mercy. Once we have seen the enthymemic network concerning forgiveness that interconnects Luke 11:4, 6:37-38, and 18:13-14, we are in a position to go to another location in the Lukan text. Luke 23:24 depicts Jesus saying, "Father, forgive them, for they know not what they are doing."27 25Bruce J. Malina, "Patron and Client," Forum 4/1 (1988): 2-32; and John H. Elliott, "Patronage and Clientage," in The Social Sciences and New Testament Interpretation, ed. Richard L. Rohrbaugh (Peabody MA: Hendrickson, 1996) 144-56.Back 26See Vernon K. Robbins, Ancient Quotes and Anecdotes: From Crib to Crypt (Sonoma CA: Plebridge, 1989) 37-38. Back 27Possibly 23:34 was added by a later scribe. Luke 23:34 is absent from P75, ø1, B, D*, W, Q, etc. but present in ø*.2, (A), C, D2, L, y, etc. Whether originally in the text of Luke, or added later, it is fully consonant with the principle that is taught by Luke 11:4; Back. Rest of fn. 27. Back | 199 | Next