22 Jody A. Barnard Jesus and possessions (12,13-15) Bultmann et al. have identified this short episode as a pronouncement story with the climactic saying appearing in v. 1571. Although Luke has appropriated it as an introduction to the subsequent parable (vv. 16-21), in itself, it could be considered as a nice example of Porter’s hypothesis. The stage is set with the aorist tense form (vv. 13-14), but when the climactic pronouncement is uttered the tense shifts into the present (v. 15). It may be significant, however, that when Jesus spoke αὐτῷ, he used the aorist tense form κατέστησεν (v. 14). But when he spoke πρὸς αὐτούς, which most probably refers to the crowd, the present tense is employed. Thus, the use of the tenses in this episode could also be explained by the fact that an aorist is the most conducive tense to describe a single act, such as dividing an inheritance. The present tense, however, is the most conducive tense for a general statement that has more universal and ongoing applicability. Jesus and those who perish (13,1-5) Most commentators identify this episode as a pronouncement story which introduces the subsequent parable (vv. 6-9)72. In the Lukan redaction vv. 3 and 5 are most probably intended as the climactic pronouncement(s). The overarching theme of chapter 12 could be paraenetically summarised as “be prepared for the coming judgment!” It is fitting, therefore, that Luke would proceed to stress the need for repentance. Furthermore, not only is the saying repeated, but it is also emphatically introduced with λέγω ὑμῖν. Thus, Porter’s hypothesis, that the present is the foreground tense, coheres entirely with the tense form that is appropriated at this climactic juncture. It should noted, however, that if vv. 3 and 5 are foregrounded, then it would seem that the future tense (ἀπολεῖσθε) can also be used in such contexts. Furthermore, if vv. 1-2, 4 are introductory and supportive, then it would seem that the aorist, imperfect, present and perfect tenses are suitable tenses for background information. Healing on the Sabbath (13,10-17) Bultmann identified this pericope as a pronouncement story, with the climactic saying appearing at v. 15 in the form of a rhetorical question73. Fitzmyer, however, describes it as a miracle story74, which would shift Nolland, Luke, 2:716-17; Bock, Luke, 2:1203. 72 Bultmann, History, 12. 73 Fitzmyer, Luke, 2:1010-11. 74