Jesus’ disciples were left to emulate the good work that He had begun before ascending to heaven. Perhaps the disciples fearlessly worked out on their purpose as followers of Christ to enlighten the world about God’s intimate plan for all humankind. Thus, after His departure, Jesus’ disciples, who became apostles in His ministry, fervently presented the vision of God’s intentions to give salvation inclusive of everybody (Notes on Luke, paragraph 3). Saint Luke, therefore, has a more precise way of demonstrating God’s inclusive plan through Jesus, His life, death, and resurrection to elucidate more on social injustices and fortunately assures everyone of God’s intimate love for everyone despite their status of life, background, and appearance to the world.
Social injustices scenarios and dealings are commonly highlighted throughout Saint Luke’s story. Luke has incorporated various scenarios in His gospel that involve inclusiveness of women , opponents and enemies, outcasts, and the Gentiles. Women were not regarded as equal with equality to men in any form or shape before and during Jesus’ time. Women were considered with home-based roles such as marriage, childbearing, and housekeepers. Women did not prioritize in any patriarchal theological, and societal ranks to be engaged in significant social roles except from getting married and bearing children (Gospel of Luke Social Justice, paragraph 5). However, women are significantly magnified in Luke’s gospel as critical players in unleashing the message of inclusive love of God and salvation to the universe. Jesus had many of His disciples as women, and Luke’s characters were mainly female among men.
Mary is an exemplary female character in Saint Luke’s gospel that draws an authentic pictorial portrayal of archetypal illustration of God lifting the lowly and using them to establish more incredible things. It is the fulfillment of God’s primary intention of inclusive love and salvation for all. Jesus also embraced those considered outcasts in society to establish God’s plan for every human being (Gospel of Luke Social Justice, paragraph 5). For instance, shepherds are a good example of people who were termed unclean due to their occupation, but surprisingly, they were among the first to hear about the birth of the Savior. Luke’s gospel also shows that Jesus believed in being polite to everyone despite their status; He readily associated and loved even those against and opposed His mission. In this case, the Pharisees were known to be the harshest critics of Jesus’ mission of unleashing God’s plan to the universe, but Jesus went ahead and ate with them at the same tables. That is the most perceptible way Saint Luke’s Gospel illustrates how Jesus exemplified a welcoming and accepting culture to every human being.
Christians’ conviction about God and God’s relation to humankind receives a shed of light from the characteristics of Luke that Jesus is accepting and welcoming sinners, critics, disciples, and followers no matter what the societal views. The gospel of Luke shows that God’s plan of human salvation was through sending Jesus on earth to die for our sins (The Spirit of God in the Jewish-Christian Tradition – Synoptic Gospels, paragraph 1). All sufferings were subjected to Him so that all humankind could have the salvation of God. Thus, Jesus died due to unconditional love for every human being. Jesus welcomes and accepts and dines with everyone despite their sins with love and kindness as Linahan’s quote states, “mercy that reflects and mirrors the Father.” Jesus does not discriminate against anyone, but He instead has unconditional love, mercy, and compassion for everyone, especially those deemed unworthy. God’s relationship with humankind is likened to a relationship between fathers and their sons. Fathers can forgive their sons even when sons are in the wrong. Thus, it shows that God can forgive every sin humankind commits, and redemption is open to everyone before Him.